Dicastery addresses titles given to Mary

‘Co-redemptrix’ and ‘Mediatrix of All Graces’ need to be understood correctly

By Deacon Bob Hunt

On Oct. 7, the Dicastery for the Doctrine of the Faith (DDF) published Mater Populi Fidelis (“Mother of All the Faithful”), in which the dicastery addresses issues related to some titles that have been given to our Blessed Mother over the centuries.

Regarding this matter, the DDF wrote: “Some titles pose significant difficulties regarding their content because they can often lead to a mistaken understanding of Mary’s role, which carries serious repercussions at the Christological, ecclesiological, and anthropological levels.” Two titles are of particular concern, namely “Co-redemptrix” and “Mediatrix of All Graces.” The DDF goes on: “The main problem in interpreting those titles as applied to the Virgin Mary is how one should understand her association with Christ’s work of redemption—that is, ‘what is the meaning of Mary’s unique cooperation in the plan of salvation?’”

The DDF hopes with this document to establish and encourage a balance between Christ as the sole redeemer and sole mediator between God and humankind, and Mary’s role in our redemption, especially as it reflects her free cooperation with God’s plan for the salvation of humankind. The DDF then desires to demonstrate how Mary’s titles express that balance.

The title “Co-redemptrix” is rooted in the popular piety of the 10th century, where Mary was called “Redemptrix” as a shortened form of “Mother of the Redeemer.” In the 15th century, the Church corrected the title by adding the prefix “co-” to make the point that Christ is our only redeemer and Mary participates in the redemptive mission of Jesus Christ, not as a redeemer but as a mother, the woman through whom her Son entered the world. So, Mary became “Co-redemptrix.” The title was discussed during the Second Vatican Council, but the bishops elected against declaring it a dogma of the Church. In the 1990s, the title gained attention again when theologian Mark Miravalle of Franciscan University of Steubenville began a petition asking that Pope St. John Paul the Great declare Mary “Co-redemptrix.” St. John Paul did not act on the petition.

Pope Benedict XVI was in agreement with his predecessor on the question. In an interview with Peter Seewald when still a cardinal, Joseph Ratzinger described the title “Co-redemptrix” as “a correct intention being expressed in the wrong way.” Pope Francis was perhaps most forceful in his opposition to the title. Mary, he said, “never wished to appropriate anything of her Son for herself. She never presented herself as a co-savior. No, a disciple.”

The DDF concludes that “Given the necessity of explaining Mary’s subordinate role to Christ in the work of redemption, it is always inappropriate to use the title “Co-redemptrix” to define Mary’s cooperation. This title risks obscuring Christ’s unique salvific mediation and can therefore create confusion and an imbalance in the harmony of the truths of the Christian faith, for ‘there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved’ (Acts 4:12)” [emphasis in original]. At the same time, Mary and all the faithful participate in the redemptive mission of Christ when we, as she did, unite our sufferings, such as they are, to those of Christ for the redemption of the world (Colossians 1:24). At every Mass, too, the one sacrifice of Christ for our salvation is made present on the altar so that the faithful gathered may participate in that one sacrifice.

The title “Mediatrix of All Graces” has its roots in the Eastern Church of the sixth century and was gradually adopted in the West by the 12th century. The logic of the title is that, since Jesus was given to us through Mary, it only makes sense that all graces come to us through Mary. Hence, “Mary, Mediatrix of All Graces.” This time it was Pope Benedict XV who received a request that the teaching be declared a dogma of the faith. He declined but did approve a “feast with its own Mass and the Office of Mary Mediatrix,” the DDF document recounts. The document continues: “Christ is the only mediator, ‘for there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave Himself as a ransom for all’ (1 Timothy 2:5-6). The Church has clarified this unique place of Christ in light of the fact that He is the eternal and infinite son of God, hypostatically united with the humanity he assumed.”

However, it cannot be denied that Mary does take a role of mediation in the Scriptures, especially in how she opened up herself to the invitation of the angel in a free giving of herself to become the mother of the Son of God, thereby making it possible for the Son to become incarnate in her womb, initiating God’s plan for Jesus’ redemptive mission (Luke 1:26-38). Also, at the Wedding at Cana (John 2:1-12), Mary mediates on behalf of the newlywed couple when she approaches Jesus with the problem that “they have no wine.” Jesus explains that His hour had not yet come, but Mary simply turns to the servants and instructs them to “do whatever He tells you.” As such, it is not too much to say that Jesus’ public ministry was initiated by the mediation of His Mother.

Mater Populi Fidelis states: “Mary’s participation in Christ’s work becomes evident when one begins from the conviction that the risen Lord promotes, transforms, and enables believers to collaborate with Him in His work. This does not happen due to some weakness, incapacity, or need on Christ’s part but because of His glorious power, which is capable of taking us up, generously and freely, as collaborators in His work. What must be emphasized in this case is that when Christ allows us to accompany Him and—under the impulse of His grace—to give our very best, it is ultimately His power and His mercy that are glorified.”

Mary is Mother of God. Mary is Mother of the Church. Mary is Queen of Heaven and Queen of All Saints. The Church has bestowed many titles on Mary, as testified by the numerous litanies that honor her and her role in salvation history. But our faith is not to Mary. It is always to Jesus through Mary. A beautiful, artistic expression of this can be found at the Shrine of the Immaculate Conception on the campus of the Catholic University of America in Washington, D.C. If you enter through the main front doors (and you should, in order to appreciate the symbolism), your eyes are immediately drawn to the main altar at the center of the church. On top of the canopy that covers that altar is an enormous statue of St. Mary, our Mother, with her arms outstretched, reaching out to all the faithful.

But, as your eyes adjust, the focus moves behind and beyond Mary to the gigantic mosaic icon of Christ Pantocrator that dwarfs her. This is what it means to go to Jesus through Mary. Mary always takes us beyond herself to her Son.

Be Christ for all. Bring Christ to all. See Christ in all.

Deacon Bob Hunt is a husband, father, grandfather, and parishioner at All Saints Church in Knoxville.