Miravalle: I believe a papal definition would have numerous positive effects for the Church. It would articulate this perennial doctrine of Our Lady's unique role, which is entirely dependent on Jesus Christ, divine and human redeemer of all, with the greatest possible scriptural and theological clarity. It's hard to think of a more a capable pontiff for such a definition than our own genial Pope-theologian, Pope Benedict, if he would so desire to make this proclamation.I also believe that this dogma would serve the ecumenical mission of the Church by assuring other Christian traditions that the Catholic Church does distinguish between Jesus Christ as the divine and human Redeemer upon whom all redemption depends, and the unique participation of his immaculate human mother in the history of salvation.
The dogma would also focus the people of God upon their Christian duty to participate in the salvation of others. Would this not be the antidote to the isolation and loneliness of so many? Is this not answering the call to the new evangelism, and the call of Our Lady of Fatima to pray and do penance for the conversion of sinners? It would in fact be a clear answer on the part of the Church for all those who fear that suffering is meaningless. On the contrary, for the Christian, human suffering is always supernaturally and eternally redemptive.
“However, when Miravalle advocates for the putative dogma, he makes clear that Mary co—redemptive role is akin, albeit unique, to the redemptive suffering of all faithful, and is therefore doing nothing to orthodox christology:”
If the Roman Church wants to make heretics out of 350,000,000 Orthodox Christians there isn’t much we can do about it. But I think every Roman Catholic, whether laity, clergy or hierarch, should understand that this “dogma” will guarantee that there will likely never be any reunion, indeed that the promulgation will be an example, in Orthodox eyes, of the the sort of “unorthodox” ecclesiology and uncontrolled theology which even today threatens to contaminate Eastern Christianity on account of its dialogs with Rome. Finally, those who advocate for this dangerous innovation must accept that it will frankly bring joy to the large majority of Orthodox as they will see it as the final nail in the coffin of a sort of ecumenism with which they profoundly disagree. I will be one of those Orthodox.