The
Mystery of Mary Coredemptrix in the Papal Magisterium
I.
Introduction
In the
course of
almost two
hundred
years the
papal
Magisterium
has provided
ever clearer
indications
about Our
Lady's
intimate
collaboration
in the work
of our
redemption.
In an
earlier
essay I
outlined
some major
contributions
of our
present Holy
Father in
this
regard.[1]
In his
general
audience
address of
25 October
1995 he
contributed
a masterful
preamble on
the
development
of this
important
point of
doctrine. In
broad
strokes it
sketches the
historical
unfolding of
this
doctrine in
a remarkably
succinct
way:
Saying
that "the
Virgin Mary
... is
acknowledged
and honoured
as being
truly the
Mother of
God and of
the
Redeemer"
(Lumen
Gentium, n.
53), the
Council
draws
attention to
the link
between
Mary's
motherhood
and
Redemption.
After
becoming
aware of the
maternal
role of
Mary, who
was
venerated in
the teaching
and worship
of the first
centuries as
the virginal
Mother of
Jesus Christ
and
therefore as
the Mother
of God, in
the Middle
Ages the
Church's
piety and
theological
reflection
brought to
light her
cooperation
in the
Saviour's
work.
This delay
is explained
by the fact
that the
efforts of
the Church
Fathers and
of the early
Ecumenical
Councils,
focused as
they were on
Christ's
identity,
necessarily
left other
aspects of
dogma aside.
Only
gradually
could the
revealed
truth be
unfolded in
all its
richness.
Down the
centuries,
Mariology
would always
take its
direction
from
Christology.
The divine
motherhood
of Mary was
itself
proclaimed
at the
Council of
Ephesus
primarily to
affirm the
oneness of
Christ's
person.
Similarly,
there was a
deeper
understanding
of Mary's
presence in
salvation
history.
At the end
of the
second
century, St.
Irenaeus, a
disciple of
Polycarp,
already
pointed out
Mary's
contribution
to the work
of
salvation.
He
understood
the value of
Mary's
consent at
the time of
the
Annunciation,
recognizing
in the
Virgin of
Nazareth's
obedience to
and faith in
the angel's
message the
perfect
antithesis
of Eve's
disobedience
and
disbelief,
with a
beneficial
effect on
humanity's
destiny. In
fact, just
as Eve
caused
death, so
Mary, with
her "yes",
became "a
cause of
salvation"
for herself
and for all
mankind (cf.
Adv. Haer.,
III, 22, 4;
SC 211,
441). But
this
affirmation
was not
developed in
a consistent
and
systematic
way by the
other
Fathers of
the Church.
Instead,
this
doctrine was
systematically
worked out
for the
first time
at the end
of the 10th
century in
the Life of
Mary by a
Byzantine
monk, John
the
Geometer.
Here Mary is
united to
Christ in
the whole
work of
Redemption,
sharing,
according to
God's plan,
in the Cross
and
suffering
for our
salvation.
She remained
united to
the Son "in
every deed,
attitude and
wish" (cf.
Life of
Mary, Bol.
196, f. 123
v.).
In the West
St. Bernard,
who died in
1153, turns
to Mary and
comments on
the
presentation
of Jesus in
the temple:
"Offer your
Son,
sacrosanct
Virgin, and
present the
fruit of
your womb to
the Lord.
For our
reconciliation
with all,
offer the
heavenly
victim
pleasing to
God" (Serm.
3 in Purif.,
2: PL 183,
370).
A disciple
and friend
of St.
Bernard,
Arnold of
Chartres,
shed light
particularly
on Mary's
offering in
the
sacrifice of
Calvary. He
distinguished
in the Cross
"two altars:
one in
Mary's
heart, the
other in
Christ's
body. Christ
sacrificed
his flesh,
Mary her
soul". Mary
sacrificed
herself
spiritually
in deep
communion
with Christ,
and implored
the world's
salvation:
"What the
mother asks,
the Son
approves and
the Father
grants" (cf.
De septem
verbis
Domini in
cruce, 3: PL
189, 1694).
From this
age on other
authors
explain the
doctrine of
Mary's
special
cooperation
in the
redemptive
sacrifice.[2]
As the Holy
Father,
then, has
already
traced the
high points
of this
theme in its
theological
development,
I will
attempt to
indicate the
major
developments
of this
subject in
the papal
magisterium
itself.
Following
the slow
course of
this
theological
development,
the specific
focus of the
papal
magisterium
on Mary's
collaboration
in the work
of the
redemption
is a
relatively
recent
one.[3] Only
after
pondering
over this
mystery at
length, like
Mary
herself,[4]does
the Church
begin to
teach about
it in a more
solemn way.
A. Modern
Period: 1740
to Present
It would, no
doubt, be
highly
instructive
and
interesting
to search
out the
first
adumbrations
of the
doctrine of
Marian
mediation in
the teaching
of the popes
in the
earlier
periods of
the Church's
life, but we
must leave
this to
other
researchers.
[5]
According to
widely
accepted
convention,
the modern
period of
the
codification
of the papal
magisterium
begins with
the
pontificate
of Benedict
XIV
(1740-1758)
[6]while a
further
notable
concentration
and
consolidation
of Marian
doctrine
begins with
the
pontificate
of Blessed
Pius IX
(1846-1878).
It is
precisely
this modern
period of
the papal
Magisterium
that we
intend to
study here.
B.
Intimate
Connection
between
Coredemption
and
Mediation
Finally, we
must clarify
one further
point before
we begin to
analyze the
papal texts
themselves.
From at
least the
beginning of
the
twentieth
century
authors have
consistently
treated
Marian
coredemption
and
mediation
together
under the
general
title of
"mediation".
[7] The
founder of
the Marianum,
the Roman
theological
faculty
specializing
in the study
of
Mariology,
Father
Gabriele M.
Roschini,
O.S.M., for
instance,
stated that
some
Mariologists
restrict the
title of "Mediatrix"
to the
second phase
of mediation
(to the
cooperation
of Mary in
the
distribution
of grace),
reserving
the title "Coredemptrix"
to the first
phase, but
even this
first phase,
he argues,
is a true
and proper
mediation
since it is
a
participation
in the
mediatorial
work of
Christ. [8]
This follows
logically
from the
fact that
both of
these phases
may be seen
as
subdivisions
of the broad
category of
"Marian
mediation"
or what the
late Father
Giuseppe
Besutti had
consistently
described in
his
Bibliografia
Mariana
since 1968
as "Mary in
salvation
history [historia
salutis]".
[9] These
two phases
of the
redemption
are often
differentiated
as
"objective"
and
"subjective",
as well as
by other
distinctions.
[10] Indeed,
many of the
pontifical
documents
which we
will examine
clearly
teach that
Our Lady's
cooperation
in the
distribution
of grace
flows
directly
from her
coredemptive
role. [11]
For this
reason we
will find
that not a
few of the
papal texts
which we
will cite in
support of
Marian
coredemption
may also be
justly cited
in support
of Mary's
role in the
distribution
of the
graces of
the
redemption.
II. A
Matter of
Terminology
The term
Coredemptrix
usually
requires
some initial
explanation
in the
English
language
because
often the
prefix "co"
immediately
conjures up
visions of
complete
equality.
For instance
a co-signer
of a check
or a
co-owner of
a house is
considered a
co-equal
with the
other signer
or owner.
Thus the
first fear
of many is
that
describing
Our Lady as
Coredemptrix
puts her on
the same
level as her
Divine Son
and implies
that she is
"Redeemer"
in the same
way that he
is, thus
reducing
Jesus "to
being half
of a team of
redeemers".
[12] In the
Latin
language
from which
the term
Coredemptrix
comes,
however, the
meaning is
always that
Mary's
cooperation
or
collaboration
in the
redemption
is
secondary,
subordinate,
dependent on
that of
Christ --
and yet for
all that --
something
that God
"freely
wished to
accept ...
as
constituting
an unneeded,
but yet
wonderfully
pleasing
part of that
one great
price" [13]
paid by His
Son for
world's
redemption.
As Mark
Miravalle
points out:
The
prefix "co"
does not
mean equal,
but comes
from the
Latin word,
"cum" which
means
"with". The
title of
Coredemptrix
applied to
the Mother
of Jesus
never places
Mary on a
level of
equality
with Jesus
Christ, the
divine Lord
of all, in
the saving
process of
humanity's
redemption.
Rather, it
denotes
Mary's
singular and
unique
sharing with
her Son in
the saving
work of
redemption
for the
human
family. The
Mother of
Jesus
participates
in the
redemptive
work of her
Saviour Son,
who alone
could
reconcile
humanity
with the
Father in
his glorious
divinity and
humanity.
[14]
While one
might argue
about the
use of the
term
Coredemptrix
[15] because
of the
possible
confusion
which might
result from
it and
propose Pius
XII's term
of
predilection,
alma socia
Christi
(beloved
associate of
Christ),
[16] it is
equally
arguable
that there
is no other
word which
places the
participation
of the
Mother of
God in our
redemption
in such
sharp and
bold relief.
[17]
Furthermore,
as we shall
see, it has
been
hallowed by
use,
especially
by
magisterial
use both in
the past and
in the
present.
B
The word "Coredemptrix"
makes its
preliminary
appearance
on the
magisterial
level by
means of
official
pronouncements
of Roman
Congregations
during the
reign of
Pope Saint
Pius X
(1903-1914)
and then
enters into
the papal
vocabulary.
1. The term
first occurs
in the Acta
Apostolicæ
Sedis in a
response to
a request
made by
Father
Giuseppe M.
Lucchesi,
Prior
General of
the Servites
(1907-1913),
requesting
the
elevation of
the rank of
the feast of
the Seven
Sorrows of
Our Lady to
a double of
the second
class for
the entire
Church. The
Sacred
Congregation
of Rites, in
acceding to
the request,
expressed
the desire
that thus
"the cultus
of the
Sorrowful
Mother may
increase and
the piety of
the faithful
and their
gratitude
toward the
merciful
Coredemptrix
of the human
race may
intensify".
[18]
2. Five
years later
the Sacred
Congregation
of the Holy
Office in a
decree
signed by
Cardinal
Mariano
Rampolla
expressed
its
satisfaction
with the
practice of
adding to
the name of
Jesus that
of Mary in
the greeting
"Praised be
Jesus and
Mary" to
which one
responds
"Now and
forever":
There are
Christians
who have
such a
tender
devotion
toward her
who is the
most blessed
among
virgins as
to be unable
to recall
the name of
Jesus
without
accompanying
it with the
glorious
name of the
Mother, our
Coredemptrix,
the Blessed
Virgin Mary.
[19]
3. Barely
six months
after this
declaration,
on 22
January
1914, the
same
Congregation
granted a
partial
indulgence
of 100 days
for the
recitation
of a prayer
of
reparation
to Our Lady
beginning
with the
Italian
words
Vergine
benedetta.
Here is the
portion of
that prayer
which bears
on our
argument:
O blessed
Virgin,
Mother of
God, look
down in
mercy from
Heaven,
where thou
art
enthroned as
Queen, upon
me, a
miserable
sinner,
thine
unworthy
servant.
Although I
know full
well my own
unworthiness,
yet in order
to atone for
the offenses
that are
done to thee
by impious
and
blasphemous
tongues,
from the
depths of my
heart I
praise and
extol thee
as the
purest, the
fairest, the
holiest
creature of
all God's
handiwork. I
bless thy
holy Name, I
praise thine
exalted
privilege of
being truly
Mother of
God, ever
Virgin,
conceived
without
stain of
sin,
Coredemptrix
of the human
race. [20]
On the basis
of these
last two
instances
Monsignor
Brunero
Gherardini
comments
that
The
authority of
that
dicastery
[the Sacred
Congregation
of the Holy
Office], now
designated
as 'for the
Doctrine of
the Faith',
is such as
to confer on
its
interventions
a certain
definitive
character
for Catholic
thought.
[21]
4. The first
papal usage
of the term
occurs in an
allocution
by Pope Pius
XI
(1922-1939)
to pilgrims
from Vicenza
on 30
November
1933:
From the
nature of
His work the
Redeemer
ought to
have
associated
His Mother
with His
work. For
this reason
We invoke
her under
the title of
Coredemptrix.
She gave us
the Savior,
she
accompanied
Him in the
work of
Redemption
as far as
the Cross
itself,
sharing with
Him the
sorrows of
the agony
and of the
death in
which Jesus
consummated
the
Redemption
of mankind.
[22]
5. On 23
March 1934,
the Lenten
commemoration
of Our Lady
of Sorrows,
Pius XI
received two
groups of
Spanish
pilgrims,
one of which
was composed
of members
of Marian
Congregations
of
Catalonia.
L'Osservatore
Romano did
not publish
the text of
the Pope's
address, but
rather
reported his
principal
remarks to
these
groups.
Noting with
pleasure the
Marian
banners
carried by
these
pilgrims, he
commented
that they
had come to
Rome to
celebrate
with the
Vicar of
Christ
not only
the
nineteenth
centenary of
the divine
Redemption,
but also the
nineteenth
centenary of
Mary, the
centenary of
her
Coredemption,
of her
universal
maternity.
[23]
He
continued,
addressing
himself
especially
to the young
people,
saying that
they must:
follow
the way of
thinking and
the desire
of Mary most
holy, who is
our Mother
and our
Coredemptrix:
they, too,
must make a
great effort
to be
coredeemers
and
apostles,
according to
the spirit
of Catholic
Action,
which is
precisely
the
cooperation
of the laity
in the
hierarchical
apostolate
of the
Church. [24]
6. Finally
Pope Pius XI
referred to
Our Lady as
Coredemptrix
on 28 April
1935 in a
Radio
Message for
the closing
of the Holy
Year at
Lourdes:
Mother
most
faithful and
most
merciful,
who as
Coredemptrix
and partaker
of thy dear
Son's
sorrows
didst assist
Him as He
offered the
sacrifice of
our
Redemption
on the altar
of the Cross
... preserve
in us and
increase
each day, we
beseech
thee, the
precious
fruits of
our
Redemption
and thy
compassion.
[25]
Because of
this usage
of the term
Coredemptrix
in
magisterial
documents
and
addresses by
the Supreme
Pontiff
Canon René
Laurentin
wrote thus
in 1951
about its
employment:
Used or
protected by
two popes,
even in the
most humble
exercise of
their
supreme
magisterium,
the term
henceforth
requires our
respect. It
would be
gravely
temerarious,
at the very
least, to
attack its
legitimacy.
[26]
Since that
rather
nuanced
statement
the well
known French
scholar has
long since
altered his
position,
saying that
The title
of "coredemptrix"
which was
coined for
her [Mary]
and widely
attributed
to her by
Mariologists,
though not
retained by
the papal
magisterium
or by
Vatican II,
would fit
the Holy
Spirit in
the primary
and
strictest
sense of the
term. [27]
Nonetheless,
we believe
that his
earlier
defense of
the
legitimacy
of the term
may stand on
its own. We
shall
subsequently
note that
the term has
been
retained by
the papal
magisterium.
B. The
Second
Vatican
Council
A further
argument
brought up
against the
use of this
term is that
it was
specifically
avoided by
the Second
Vatican
Council.
While this
statement is
true, it
requires a
number of
clarifications.
First, it
must be
remembered
that the
Council was
convoked
just at a
time when
Marian
doctrine and
piety had
reached an
apex [28]
which had
been
building on
a popular
level since
the
apparition
of Our Lady
to Saint
Catherine
Labouré in
1830 [29]
and on the
magisterial
level since
the time of
the dogmatic
definition
of the
Immaculate
Conception
on 8
December
1854. [30]
This Marian
orientation
had
accelerated
notably
during the
nineteen-year
reign of the
Servant of
God Pope
Pius XII
(1939-1958)
with the
Consecration
of the world
to the
Immaculate
Heart of
Mary on 31
October
1942, [31]
the dogmatic
definition
of the
Assumption
of Our Lady
on 1
November
1950, [32]
the
establishment
of the Feast
of the
Immaculate
Heart of
Mary in 1944
[33] and of
the
Queenship of
Mary in the
Marian Year
of 1954.
[34]
Secondly,
and as a
consequence
of this
comprehensive
"Marian
movement",
much study,
discussion
and debate
had been
devoted to
Mary's role
in salvation
history,
specifically
to the
topics of
coredemption
and
mediation.
[35] While
there had
been
vigorous
disputation
regarding
Mary's
active
collaboration
in the work
of our
redemption
during the
reign of
Pope Pius
XII, by the
the time of
the
International
Mariological
Congress in
Lourdes in
1958 there
was a fairly
unanimous
consensus
regarding
Our Lady's
true
cooperation
in acquiring
the
universal
grace of
redemption.
[36] Not
surprisingly,
then, a good
number of
bishops
entered the
Council with
the desire
to see a
comprehensive
treatment of
these
questions.
Father
Michael
O'Carroll,
C.S.Sp.
informs us
that of the
54 bishops
at the
Council who
wanted a
conciliar
pronouncement
on Mary as
Coredemptrix,
36 sought a
definition
and 11 a
dogma of
faith on
this matter.
[37] On the
related
question of
Mary's
mediation,
he tells us
that 362
bishops
desired a
conciliar
statement on
Mary's
mediation
while 266 of
them asked
for a
dogmatic
definition.
[38] Father
Besutti, on
the other
hand, holds
that over
500 bishops
were asking
for such a
definition.
[39] A
fundamental
reason why
no such
definition
emanated
from the
Council was
the
expressed
will of
Blessed Pope
John XXIII
that the
Council was
to be
primarily
pastoral in
its
orientation,
specifically
excluding
any new
dogmatic
definitions.
[40]
Thirdly, at
the very
same time
another
current was
entering
into the
mainstream
of Catholic
life, that
of
"ecumenical
sensitivity".
While Father
Besutti
confirms
that the
word "Coredemptrix"
did appear
in the
original
schema of
the Marian
document
prepared in
advance for
the Council,
[41] the
Prænotanda
to the first
conciliar
draft
document or
schema on
Our Lady
contained
these words:
Certain
expressions
and words
used by
Supreme
Pontiffs
have been
omitted,
which, in
themselves
are
absolutely
true, but
which may
only be
understood
with
difficulty
by separated
brethren (in
this case
Protestants).
Among such
words may be
numbered the
following: "Coredemptrix
of the human
race" [Pius
X, Pius XI]
...[42]
This
original
prohibition
was
rigorously
respected
and hence
the term "Coredemptrix"
was not used
in any of
the official
documents
promulgated
by the
Council and,
undeniably,
"ecumenical
sensitivity"
was a prime
factor in
its
avoidance
[43] along
with a
distaste for
the general
language of
mediation on
the part of
more
progressive
theologians.
[44] We
remain free
to debate
about the
wisdom and
effectiveness
of such a
strategy.
[45]
C. Lumen
Gentium
Chapter 8
Given these
disparate
currents
present on
the floor of
the Council,
one might
have
expected a
doctrinal
minimalism
to prevail
on the
entire
question of
Marian
coredemption/mediation.
While the
climate at
the Second
Vatican
Council was
not
auspicious
for its full
assimilation,
solid
groundwork
was laid,
especially
with regard
to the topic
of Marian
coredemption
or Mary's
collaboration
in the work
of the
redemption.
Here is how
Pope John
Paul II
summarized
the matter
in his
general
audience of
13 December
1995:
During
the Council
sessions,
many Fathers
wished
further to
enrich
Marian
doctrine
with other
statements
on Mary's
role in the
work of
salvation.
The
particular
context in
which
Vatican II's
Mariological
debate took
place did
not allow
these
wishes,
although
substantial
and
widespread,
to be
accepted,
but the
Council's
entire
discussion
of Mary
remains
vigorous and
balanced,
and the
topics
themselves,
though not
fully
defined,
received
significant
attention in
the overall
treatment.
Thus, the
hesitation
of some
Fathers
regarding
the title of
Mediatrix
did not
prevent the
Council from
using this
title once,
and from
stating in
other terms
Mary's
mediating
role from
her consent
to the
Angel's
message to
her
motherhood
in the order
of grace
(cf. Lumen
Gentium, n.
62).
Furthermore,
the Council
asserts her
cooperation
"in a wholly
singular
way" in the
work of
restoring
supernatural
life to
souls
(ibid., n.
61). [46]
This is an
astute
observation
made by one
who has
continued to
meditate on
and develop
these very
themes. To
my
knowledge,
it is the
first
official
public
acknowledgement
on the part
of a Pope of
the currents
at the
Council
which shaped
the writing
of chapter 8
of Lumen
Gentium. It
also makes
graceful and
unprejudiced
reference to
the Fathers
who "wished
further to
enrich
Marian
doctrine
with other
statements
on Mary's
role in the
work of
salvation."
While the
term "Coredemptrix"
does not
occur
anywhere in
the Council
documents,
it must be
recognized
that the
concept was
nonetheless
conveyed. In
fact, the
Council
taught much
more clearly
and
coherently
about Mary's
coredemptive
role than
about her
role in the
distribution
of grace,
even if the
word "Mediatrix"
was used
once in #62.
Thus Lumen
Gentium #56
speaks
forthrightly
of Mary's
collaboration
in the work
of
redemption:
Committing
herself
whole-heartedly
to God's
saving will
and impeded
by no sin,
she devoted
herself
totally, as
a handmaid
of the Lord,
to the
person and
work of her
Son, under
and with
him, serving
the mystery
of
redemption,
by the grace
of Almighty
God. [47]
In the same
paragraph
there is
further
specification
about the
active
nature of
Mary's
service:
Rightly,
therefore,
the Fathers
see Mary not
merely as
passively
engaged by
God, but as
freely
cooperating
in the work
of man's
salvation
through
faith and
obedience.
For, as St.
Irenaeus
says, she
"being
obedient,
became the
cause of
salvation
for herself
and for the
whole human
race." Hence
not a few of
the early
Fathers
gladly
assert with
him in their
preaching:
"the knot of
Eve's
disobedience
was untied
by Mary's
obedience:
what the
virgin Eve
bound
through her
disbelief,
Mary
loosened by
her faith."
Comparing
Mary with
Eve, they
call her
"Mother of
the living,"
and
frequently
claim:
"death
through Eve,
life through
Mary." [48]
Quite
clearly,
then, the
Council
Fathers
speak of an
active
collaboration
of Mary in
the work of
the
redemption
and they
illustrate
this with
the Eve/Mary
parallel,
found
already in
the writings
of the
sub-Apostolic
Fathers,
Saint Justin
Martyr
(+165),
Irenaeus (+
after 193)
and
Tertullian
(+ 220).
[49]
Further, the
Council
Fathers move
on from the
establishment
of the
general
principal of
Mary's
collaboration
in the work
of the
redemption
to
underscore
the personal
nature of
the "union
of the
mother with
the Son in
the work of
salvation" [Matris
cum Filio in
opere
salutari
coniunctio]
throughout
Jesus'
hidden life
(#57) and
public life
(#58).
Finally, in
#58 they
stress how
she
faithfully
persevered
in her union
with her Son
unto the
cross, where
she stood,
in keeping
with the
divine plan,
enduring
with her
only
begotten Son
the
intensity of
his
suffering,
associated
herself with
his
sacrifice in
her mother's
heart, and
lovingly
consenting
to the
immolation
of this
victim which
was born of
her.[50]
Not only,
then, does
the Council
teach that
was Mary
generally
associated
with Jesus
in the work
of
redemption
throughout
his life,
but that she
associated
herself with
his
sacrifice
and
consented to
it.
Furthermore,
the Council
Fathers
state in #61
that Mary
shared
her Son's
sufferings
as he died
on the
cross. Thus,
in a wholly
singular way
she
cooperated
by her
obedience,
faith, hope
and burning
charity in
the work of
the Savior
in restoring
supernatural
life to
souls. [51]
Not only did
Mary consent
to the
sacrifice,
but she also
united
herself to
it. In these
final two
statements
we find a
synthesis of
the previous
papal
teaching on
the
coredemption
as well as a
stable point
of reference
for the
teaching of
the
postconciliar
Popes.
Monsignor
Brunero
Gherardini
points out
that, with
or without
the use of
the term
Coredemptrix,
the
Protestant
observers
recognized
just as
readily the
Catholic
position on
Mary's
participation
in the
redemption.
They see any
human
participation
in the work
of man's
salvation,
however
secondary
and
subordinate,
as contrary
to Luther's
principle of
solus
Christus and
thus "a
robbery from
God and from
Christ".
[52] Hence
in
elaborating
the
magisterial
teaching on
Mary's
collaboration
in the
redemption,
we are
dealing with
more than
just the
possible
justification
of the term
Coredemptrix,
but a
fundamental
datum of
Catholic
theology, a
matter which
will not be
facilely
dealt with
in
ecumenical
dialogue by
simply
substituting
one word or
phrase with
another
which seems
more
neutral.[53]
D. Usage
of the Term
by John Paul
II
Given this
recent
history, it
is of no
little
significance
that without
fanfare, but
quite
publicly,
John Paul II
has
rehabilitated
the word
Coredemptrix
and has used
it or a
cognate form
at least six
times in
published
statements,
not to
mention his
far more
numerous
references
to the
concept
which this
term
represents.
Let us
quickly
review his
usage of
Coredemptrix.
[54]
1. In his
greetings to
the sick
after the
general
audience of
8 September
1982 the
Pope said:
Mary,
though
conceived
and born
without the
taint of
sin,
participated
in a
marvelous
way in the
sufferings
of her
divine Son,
in order to
be
Coredemptrix
of humanity.
[55]
2. On the
Feast of his
patron
saint,
Charles
Borromeo, in
1984 the
Pope offered
these
thoughts in
his Angelus
address in
Arona:
To Our
Lady -- the
Coredemptrix
-- St.
Charles
turned with
singularly
revealing
accents.
Commenting
on the loss
of the
twelve-year-old
Jesus in the
Temple, he
reconstructed
the interior
dialogue
that could
have run
between the
Mother and
the Son, and
he added,
"You will
endure much
greater
sorrows, O
blessed
Mother, and
you will
continue to
live; but
life will be
for you a
thousand
times more
bitter than
death. You
will see
your
innocent Son
handed over
into the
hands of
sinners ...
You will see
him brutally
crucified
between
thieves; you
will see his
holy side
pierced by
the cruel
thrust of a
lance;
finally, you
will see the
blood that
you gave him
spilling.
And
nevertheless
you will not
be able to
die!" (From
the homily
delivered in
the
Cathedral of
Milan the
Sunday after
the
Epiphany,
1584). [56]
3. On 31
January
1985, in an
address at
the Marian
shrine in
Guayaquil,
Ecuador, he
spoke thus:
Mary goes
before us
and
accompanies
us. The
silent
journey that
begins with
her
Immaculate
Conception
and passes
through the
"yes" of
Nazareth,
which makes
her the
Mother of
God, finds
on Calvary a
particularly
important
moment.
There also,
accepting
and
assisting at
the
sacrifice of
her son,
Mary is the
dawn of
Redemption;
...
Crucified
spiritually
with her
crucified
son (cf.
Gal. 2:20),
she
contemplated
with heroic
love the
death of her
God, she
"lovingly
consented to
the
immolation
of this
Victim which
she herself
had brought
forth"
(Lumen
Gentium,
58). ...
In fact, at
Calvary she
united
herself with
the
sacrifice of
her Son that
led to the
foundation
of the
Church; her
maternal
heart shared
to the very
depths the
will of
Christ "to
gather into
one all the
dispersed
children of
God" (Jn.
11:52).
Having
suffered for
the Church,
Mary
deserved to
become the
Mother of
all the
disciples of
her Son, the
Mother of
their unity.
...
The Gospels
do not tell
us of an
appearance
of the risen
Christ to
Mary.
Nevertheless,
as she was
in a special
way close to
the Cross of
her Son, she
also had to
have a
privileged
experience
of his
Resurrection.
In fact,
Mary's role
as
Coredemptrix
did not
cease with
the
glorification
of her Son.
[57]
In the above
text we have
a fine
illustration
of the
various ways
in which
Mary's
collaboration
in the
redemption
is described
by the Pope,
culminating
in his
reference to
her "role as
Coredemptrix".
It should be
noted that
he presents
Mary's
coredemptive
role here
with
reference to
Paul's
statement,
"I have been
crucified
with Christ"
(Gal. 2:20)
and also
with
reference to
the mystery
of her
Heart.
4. On 31
March 1985,
Palm Sunday
and World
Youth Day,
the Pope
spoke in
this vein
about Mary's
immersion in
the mystery
of Christ's
Passion:
At the
Angelus hour
on this Palm
Sunday,
which the
Liturgy
calls also
the Sunday
of the
Lord's
Passion, our
thoughts run
to Mary,
immersed in
the mystery
of an
immeasurable
sorrow.
Mary
accompanied
her divine
Son in the
most
discreet
concealment
pondering
everything
in the
depths of
her heart.
On Calvary,
at the foot
of the
Cross, in
the vastness
and in the
depth of her
maternal
sacrifice,
she had
John, the
youngest
Apostle,
beside her.
...
May, Mary
our
Protectress,
the
Coredemptrix,
to whom we
offer our
prayer with
great
outpouring,
make our
desire
generously
correspond
to the
desire of
the
Redeemer.
[58]
5. On 24
March 1990
the Holy
Father
addressed
volunteer
participants
in the
pilgrimage
of the
Federated
Alliance of
Transportation
of the Sick
to Lourdes (OFTAL)
as well as
the sick to
whom they
minister
with these
words:
May Mary
most holy,
Coredemptrix
of the human
race beside
her Son,
always give
you courage
and
confidence!
[59]
6. Likewise
in
commemorating
the sixth
centenary of
the
canonization
of St.
Bridget of
Sweden on 6
October 1991
he said:
Birgitta
looked to
Mary as her
model and
support in
the various
moments of
her life.
She spoke
energetically
about the
divine
privilege of
Mary's
Immaculate
Conception.
She
contemplated
her
astonishing
mission as
Mother of
the Saviour.
She invoked
her as the
Immaculate
Conception,
Our Lady of
Sorrows, and
Coredemptrix,
exalting
Mary's
singular
role in the
history of
salvation
and the life
of the
Christian
people. [60]
In a
completely
natural way
and without
calling
undue
attention to
his use of
the word
Coredemptrix,
the Pontiff
has simply
resumed the
use of
terminology
which has
been
employed in
the liturgy
and by
theologians
since the
late Middle
Ages[61] and
which was
also
utilized by
the
magisterium
earlier in
this
century, and
specifically
by Pope Pius
XI, as we
have already
seen.
Pope John
Paul II has
also used
the word "coredeemer"
or "coredemption"
at least
three times
in speaking
of the
on-going
collaboration
of
Christians
in the work
of
Redemption.
Traditionally,
theologians
have
distinguished
between
Mary's
unique
collaboration
in the
redemption
as it was
taking place
in actu
primo from
the
application
of the
graces of
the
redemption
to
individual
persons
which takes
place in
actu secundo.
Redemption
in actu
primo or
"objective
redemption"
or the
ascending
phase of
redemption
may be
defined as
the
acquisition
of universal
salvation by
means of the
sacrifice
willed by
God to
reconcile
the world to
himself.
Redemption
in actu
secundo or
"subjective
redemption"
or the
descending
phase of
redemption
or the
mediation of
grace may be
defined as
the
application
of the
fruits of
the
redemption
to
particular
individuals
by means of
the
mediation
willed by
God. [62] It
has been
consistently
held that
Our Lady
participates
in both of
these phases
of the work
of
redemption
while all
other
Christians
can
participate
in the
application
of the
graces of
redemption
to specific
persons and
situations.
Hence we can
all be
coredeemers
in actu
secundo.
Here is how
the Holy
Father
illustrated
these
distinctions
in his
general
audience
address of 9
April 1997
without
employing
the
classical
technical
terminology
we used
above:
The
collaboration
of
Christians
in salvation
takes place
after the
Calvary
event, whose
fruits they
endeavour to
spread by
prayer and
sacrifice.
Mary,
instead,
cooperated
during the
event itself
and in the
role of
mother; thus
her
cooperation
embraces the
whole of
Christ's
saving work.
She alone
was
associated
in this way
with the
redemptive
sacrifice
that merited
the
salvation of
all mankind.
In union
with Christ
and in
submission
to him, she
collaborated
in obtaining
the grace of
salvation
for all
humanity.
The Blessed
Virgin's
role as
cooperator
has its
source in
her divine
motherhood.
By giving
birth to the
One who was
destined to
achieve
man's
redemption,
by
nourishing
him,
presenting
him in the
temple and
suffering
with him as
he died on
the Cross,
"in a wholly
singular way
she
cooperated
... in the
work of the
Saviour"
(Lumen
Gentium, n.
61).
Although
God's call
to cooperate
in the work
of salvation
concerns
every human
being, the
participation
of the
Saviour's
Mother in
humanity's
Redemption
is a unique
and
unrepeatable
fact. [63]
Now let us
briefly
review the
Holy
Father's use
of the word
"coredeemer"
and "coredemption"
as it
applies to
all
Christians.
1. In
addressing
the sick at
the Hospital
of the
Brothers of
St. John of
God (Fatebenefratelli)
on Rome's
Tiber Island
on 5 April
1981, he
asked:
Is it
necessary to
remind all
of you,
sorely tried
by
suffering,
who are
listening to
me, that
your pain
unites you
more and
more with
the Lamb of
God, who
"takes away
the sin of
the world"
through his
Passion (Jn.
1:29)? And
that
therefore
you, too,
associated
with him in
suffering,
can be
coredeemers
of mankind?
You know
these
shining
truths.
Never tire
of offering
your
sufferings
for the
Church, that
all her
children may
be
consistent
with their
faith,
persevering
in prayer
and fervent
in hope.
[64]
2. On 13
January 1982
the Pope
addressed
himself thus
to the sick
after giving
his general
audience
address:
To the
sick who are
present and
to those who
are in
hospital
wards, in
nursing
homes and in
families I
say: never
feel alone,
because the
Lord is with
you and will
never
abandon you.
Be
courageous
and strong:
unite your
pains and
sufferings
to those of
the
Crucified
and you will
become
coredeemers
of humanity,
together
with Christ.
[65]
It should be
pointed out
that this is
a constantly
recurring
theme in the
pastoral
discourses
of Pope John
Paul II, a
theme which
he treated
with
remarkable
depth and
insight in
his
Apostolic
Letter
Salvifici
Doloris of
11 February
1984 in
which he
expounds at
length on
Marian
coredemption
in actu
primo and in
Christian
coredemption
in actu
secundo
without
using the
words "Coredemptrix",
"coredemption"
or "coredeemer".
3. On 8 May
1988 the
Holy Father
addressed
these
significant
words about
candidates
for the
priesthood
to the
Bishops of
Uruguay who
had
assembled at
the
Apostolic
Nunciature
in
Montevideo:
"The
candidate
should be
irreproachable"
(Tit. 1:6),
Saint Paul
admonishes
again.
Personal
spiritual
direction
should
cultivate in
them
[candidates
for the
priesthood]
an unlimited
love for
Christ and
his Mother,
and a great
desire to
unite
themselves
closely to
the work of
coredemption.
[66]
Despite all
of the facts
which I have
carefully
outlined
above, there
has been
what seems a
carefully
orchestrated
chorus
stating that
none of
these
instances
are of any
theological
value.
First of all
there was
the
"Declaration
of the
Theological
Commission
of the
Pontifical
International
Marian
Academy"
made in
Czestochowa,
Poland in
August of
1996 made by
an "ad hoc"
commission
composed of
18
Catholics, 3
Orthodox, an
Anglican and
a Lutheran
and released
by
L'Osservatore
Romano on 4
June 1997.
Dealing with
the titles
Coredemptrix,
Mediatrix
and
Advocate, it
states:
The
titles, as
proposed,
are
ambiguous,
as they can
be
understood
in very
different
ways.
Furthermore,
the
theological
direction
taken by the
Second
Vatican
Council,
which did
not wish to
define any
of these
titles,
should not
be
abandoned.
The Second
Vatican
Council did
not use the
title "Coredemptrix",
and uses "Mediatrix"
and
"Advocate"
in a very
moderate way
(cf. Lumen
Gentium, n.
62). In
fact, from
the time of
Pope Pius
XII, the
term "Coredemptrix"
has not been
used by the
papal
Magisterium
in its
significant
documents.
There is
evidence
that Pope
Pius XII
himself
intentionally
avoided
using it.
[67]
From what I
have already
stated and
documented,
it is
apparent
that this
declaration
is not above
criticism
for the way
it attempts
to deal with
facts and
that it has
no
magisterial
value. It
dismisses
the use of
the term by
Pope John
Paul II as
not
occurring in
significant
magisterial
documents.
Together
with the
declaration
in
L'Osservatore
Romano two
commentaries
appeared in
the same
edition: one
unsigned
with the
title "A new
Marian
dogma?" [68]
and the
other under
the
signature of
Salvatore M.
Perrella,
O.S.M.
entitled
"Mary's
co-operation
in the work
of
Redemption:
Present
state of the
question".
[69] The
unsigned
commentary
offers a
further
specification
with regard
to the usage
of this term
by the
present
Pontiff:
With
respect to
the title of
Coredemptrix,
the
Declaration
of
Czestochowa
notes that
"from the
time of Pope
Pius XII,
the term
Coredemptrix
has not been
used by the
papal
Magisterium
in its
significant
documents"
and there is
evidence
that he
himself
intentionally
avoided
using it. An
important
qualification,
because here
and there,
in papal
writings
which are
marginal
therefore
devoid of
doctrinal
weight, one
can find
such a
title, be it
very rarely.
In
substantial
documents,
however, and
in those of
some
doctrinal
importance,
this term is
absolutely
avoided.
[70]
In the
light of
these
statements
we must ask:
What is the
doctrinal
value of
Pope John
Paul II's
usages of
the term "Coredemptrix"
and "coredemption"?
I would
certainly
not argue
that his use
of the word
Coredemptrix
occurs in
papal
documents of
the highest
teaching
authority or
that he has
proclaimed
the doctrine
or used the
word in the
most solemn
manner. I do
believe,
however,
that the
instances of
his use of
the term
Coredemptrix
to
characterize
Our Lady's
collaboration
in the work
of our
redemption
--
especially
in the light
of previous
magisterial
usage -- do
not deserve
to be
cavalierly
dismissed as
"marginal
[and]
therefore
devoid of
doctrinal
weight".
[71] While
it is true
that five
usages of
the term may
be regarded
as passing
references,
I do not
believe that
they deserve
to be
ignored. The
instance of
31 January
1985 at
Guayaquil,
however,
constitutes
a very
significant
commentary
on the
meaning of
Marian
coredemption
and deserves
to be
pondered
very
carefully.
At the
conclusion
of this
essay it
will be
possible to
make a more
comprehensive
analysis of
the
doctrinal
weight of
the
collective
papal
teaching on
the entire
question.
A final
terminological
question:
How does one
explain the
Pope's
refraining
from the use
of the words
"Coredemptrix",
"coredemption"
and "coredeemer"
since 1991?
Here I am
pleased to
have
recourse to
a response
given by
Father
Alessandro
Apollonio:
The Pope,
from the
time when
the echoes
of the
theological
controversy
raised in
the Church
as a result
of Dr.
Miravalle's
Vox populi
movement
have arrived
at the
highest
levels of
the
hierarchy,
has not in
fact further
used the
title
Coredemptrix.
Such a
prudential
stance on
the part of
the Holy
Father is
entirely
comprehensible
because his
explicit
pronouncement
on
coredemption,
given the
circumstances,
would have
been like a
clear and
direct
approval of
the request,
while
prudence
would
require
that, before
pronouncing
definitively
on a new
dogma, the
Pope would
convoke
commissions
of experts,
promote
studies and
the
devotion,
illustrate
the doctrine
exhaustively
and consult
with the
entire
episcopate.
The
Wednesday
catecheses
[from 6
September
1995 to 12
November
1997], while
never
mentioning
the explicit
title
Coredemptrix,
clearly
illustrate
the doctrine
and thus
prepare the
terrain for
the new
dogma. Hence
if the Pope,
after having
prudently
done all of
this,
proclaims
the new
dogma, he
would be
doing
nothing
contrary to
his
magisterium,
but would
crown it in
the most
splendid
way, for the
edification
and
exsultation
of all of
the
faithful.
[72]
Pope John
Paul II has,
in fact,
done much
more than
simply to
rehabilitate
the use of a
word and
show that it
has a
legitimate
use. He has
made another
gracious
gesture in
the
direction of
those "many
Fathers [of
the Second
Vatican
Council who]
wished
further to
enrich
Marian
doctrine
with other
statements
on Mary's
role in the
work of
salvation,"
[73] even as
he did in
re-proposing
the
discussion
of Marian
mediation in
his
Encyclical
Redemptoris
Mater [74]
after it had
largely
passed out
of
theological
circulation.
[75] He has
shown once
again that
the
magisterium
is above
mere
"theological
correctness"
and is
conscious of
continuity
with the
Tradition.
Further, he
continues to
draw out the
manifold
aspects of
Mary's
coredemptive
role, as we
shall see.
III.
Mary's
Collaboration
in the Work
of the
Redemption
Now it
remains to
indicate the
consistent
perspective
of the papal
magisterium
on Mary's
coredemptive
role, a
matter far
greater than
the mere use
of the term
Coredemptrix.
While it
would
prolong our
study unduly
to cite
every papal
text
available on
this vast
topic, I
nonetheless
intend to
illustrate
each of the
major points
with
representative
passages
from the
various
pontificates.
In doing so,
I shall
strive to
follow the
basic
orientation
which we
have already
noted in
chapter 8 of
Lumen
Gentium,
which also
follows the
historical
order
indicated by
Pope John
Paul II in
his general
audience
address of
25 October
1995 [76]
i.e., first
establishing
Mary's
collaboration
in the work
of
redemption
as the "New
Eve" and
"Associate
of the
Redeemer"
and then
treating her
active
participation
in the
offering of
the
sacrifice of
our
redemption.
It will be
immediately
apparent,
however,
that any
given text
cited will
often fit
into more
than one
category.
A. The
"New Eve" --
Associate of
the "New
Adam"
We have
already
noted above
the Holy
Father's
reference to
St.
Irenaeus's
teaching
about Mary
as the "New
Eve" in his
catechesis
of 25
October
1995.
Indeed, St.
Justin
Martyr (+
165), St.
Irenaeus (+
after 193)
and
Tertullian
(+ after
220), all of
whom belong
to the
sub-Apostolic
period,
signalled
the
parallelism
and contrast
between Mary
and Eve.
This
fascinating
parallelism,
never absent
from the
Church's
liturgy [77]
and
magisterium
[78], was
highlighted
in Lumen
Gentium #56
and in the
Catechism of
the Catholic
Church #411.
This theme
sheds
notable
light on
Mary's role
in our
redemption
and has been
amply
illustrated
by the papal
magisterium
in modern
times. Here
is an
instance
which comes
from the
teaching of
Pope
Benedict XV
(1914-1922).
In his
homily of 13
May 1920 for
the
canonization
of St.
Gabriel of
the
Sorrowful
Virgin and
St. Margaret
Mary
Alacoque he
declared:
But the
sufferings
of Jesus
cannot be
separated
from the
sorrows of
Mary. Just
as the first
Adam had a
woman for
accomplice
in his
rebellion
against God,
so the new
Adam wished
to have a
woman share
in His work
of
re-opening
the gates of
heaven for
men. From
the cross,
He addressed
His own
Sorrowful
Mother as
the "woman,"
and
proclaimed
her the new
Eve, the
Mother of
all men, for
whom He was
dying that
they might
live. [79]
Pope Pius
XII took up
the theme on
a number of
occasions.
Here is an
excerpt from
his
allocution
to pilgrims
from Genoa
of 22 April
1940:
In fact,
are not
Jesus and
Mary the two
sublime
loves of the
Christian
people? Are
they not the
new Adam and
the new Eve
whom the
Tree of the
Cross unites
in pain and
love to
atone for
the sin of
our first
parents in
Eden? [80]
In his
Encyclical
Letter
Mystici
Corporis of
29 June 1943
he describes
Mary as
"like a new
Eve" [81]
and in his
Apostolic
Constitution
Munificentissimus
Deus of 1
November
1950, by
which he
solemnly
defined the
dogma of
Mary's
assumption
into heaven,
he draws our
attention to
the
antiquity of
this theme:
We must
remember
especially
that, since
the second
century, the
Virgin Mary
has been
designated
by the holy
Fathers as
the new Eve,
who,
although
subject to
the new
Adam, is
most
intimately
associated
with Him in
that
struggle
against the
infernal foe
which, as
foretold in
the
protoevangelium,
would
finally
result in
that most
complete
victory over
the sin and
death which
are always
mentioned
together in
the writings
of the
Apostle of
the
Gentiles.
[82]
As Eve was
subject to
Adam, the
Pontiff
underscores,
so is the
new Eve to
the new
Adam.
Nevertheless,
he
continues,
she is "most
intimately
associated
with Him in
that
struggle
against the
infernal foe
which ...
would
finally
result in
that most
complete
victory over
sin and
death". Thus
he keeps in
balance the
Catholic
truth which
both
recognizes
Jesus as the
only
Redeemer and
Mary as
subordinate
and yet
"most
intimately
associated
with Him" in
the work of
redemption.
In his
Encyclical
Letter Ad
Cæli Reginam
of 11
October 1954
Pius XII
continued to
enlarge upon
this analogy
between Eve
and Mary,
calling upon
the
testimony of
Saint
Irenaeus:
From
these
considerations
we can
conclude as
follows: in
the work of
redemption
Mary was by
God's will
joined with
Jesus
Christ, the
cause of
salvation,
in much the
same way as
Eve was
joined with
Adam, the
cause of
death. Hence
it can be
said that
the work of
our
salvation
was brought
about by a
"restoration"
(St.
Irenaeus) in
which the
human race,
just as it
was doomed
to death by
a virgin,
was saved by
a virgin.
[83]
In his
Professio
Fidei or
"Credo of
the People
of God" of
30 June
1968, Pope
Paul VI
united the
closely
related
themes of
"Associate
of the
Redeemer"
and "New
Eve" in
formulating
the Church's
belief in
the Virgin
Mary:
Joined by
a close and
indissoluble
bond to the
mystery of
the
Incarnation
and
Redemption,
the Blessed
Virgin Mary,
the
Immaculate,
was raised
body and
soul to
heavenly
glory at the
end of her
earthly
life, and
was made
like her
risen Son in
anticipation
of the
future lot
of all the
just; and We
believe that
the Blessed
Mother of
God, the New
Eve, Mother
of the
Church,
continues in
heaven her
maternal
role with
regard to
Christ's
members,
cooperating
with the
birth and
growth of
divine life
in the souls
of the
redeemed.
[84]
This article
is truly a
masterpiece
in
synthesizing
the
principal
Marian
dogmas i.e.,
that Mary is
Mother of
God,
ever-Virgin,
conceived
immaculate,
assumed into
heaven,
while at the
same time
underscoring
her
spiritual
maternity,
and her
coredemptive
and
mediatory
roles.
Finally, let
us note a
graceful
allusion
which Paul
VI made to
the "New
Eve" theme
in his
Apostolic
Exhortation
Marialis
Cultus of 2
February
1974,
stating
that: "Mary,
the New
Woman,
stands at
the side of
Christ, the
New Man,
within whose
mystery the
mystery of
man alone
finds true
light."[85]
Virtually
inseparable
from the
concept of
Mary as "New
Eve" is that
of her
intimate
association
with the
life,
suffering
and death of
Christ.
Hence
describing
her as
associate or
companion of
the Redeemer
[socia
Redemptoris]
[86] has
become
another way
of
recognizing
her unique
active role
in the
Redemption.
The first
explicit use
of this
terminology
with regard
to Mary
occurs in
the writings
of Ambrose
Autpert
(+784), but
he uses the
verbal form
sociata to
express the
idea. "As
present
knowledge
goes, it is
Ekbert of
Schönau
(+1184) who
first uses
the noun
socia of
Mary." [87]
Blessed Pius
IX
(1846-1878)
in his
Apostolic
Constitution
Ineffabilis
Deus of 8
December
1854
enunciated a
principle of
capital
importance
for
Mariology,
which had
long been
held by the
Franciscan
school of
theology,[88]
namely that
"God, by one
and the same
decree, had
established
the origin
of Mary and
the
Incarnation
of Divine
Wisdom."
[89]On the
basis of
this
principle,
frequently
confirmed by
the
magisterium,
[90] Mary's
intimate
association
with Jesus
as the "New
Eve" in the
work of the
redemption
is axiomatic
and, thus,
Pius IX
declares in
the same
Apostolic
Constitution:
Hence,
just as
Christ, the
Mediator
between God
and man,
assumed
human
nature,
blotted the
handwriting
of the
decree that
stood
against us,
and fastened
it
triumphantly
to the
cross, so
the most
holy Virgin,
united with
Him by a
most
intimate and
indissoluble
bond, was,
with Him and
through Him,
eternally at
enmity with
the evil
serpent, and
most
completely
triumphed
over him,
and thus
crushed his
head with
her
immaculate
foot. [91]
Pope Leo
XIII
(1878-1903)
in his
rosary
encyclical
of 1
September
1883,
Supremi
Apostolatus,
argues on
the same
basis that
Mary is the
"associate
with Jesus
in the work
of man's
salvation" [servandi
hominum
generis
consors]:
The Blessed
Virgin was
exempt from
the stain of
original sin
and chosen
to be the
Mother of
God. For
this very
reason she
was
associated
with Him in
the work of
man's
salvation,
and enjoys
favor and
power with
her Son
greater than
any man or
angel has
ever
attained or
could
attain. [92]
This brief
text which
speaks so
clearly of
Mary as the
Associate of
Christ in
the work of
our
salvation,
also lays
the
foundation
for her
mediation.
He develops
exactly the
same line of
argumentation
in his
rosary
encyclical
of 5
September
1895,
Adiutricem
Populi,
literally
calling Mary
the
"minister
for
effecting
the mystery
of human
redemption"
[sacramenti
humanæ
redemptionis
patrandi
administra]
[93]and thus
emphasizing
her role as
Coredemptrix
in the past
and
Mediatrix in
the present:
From her
heavenly
abode, she
began, by
God's
decree, to
watch over
the Church,
to assist
and befriend
us as our
Mother; so
that she who
was so
intimately
associated
with the
mystery of
human
salvation is
just as
closely
associated
with the
distribution
of the
graces which
from all
time will
flow from
the
Redemption.
[94]
Finally, in
his
Apostolic
Constitution
Ubi primum
of 2 October
1898 he
states that
Mary was
"the
cooperatrix
in man's
Redemption
and always
the chief
and
sovereign
refuge of
Catholics in
the trials
they
underwent."
[95]
Pope Saint
Pius X
(1903-1914),
in his
Encyclical
Letter Ad
Diem Illum
of 2
February
1904,
commemorating
the fiftieth
anniversary
of the
proclamation
of the
Immaculate
Conception,
refers to
Mary as
"Jesus'
constant
companion" [assidua
comes] in
asking this
question:
Will it
not appear
to all that
it is right
and proper
to affirm
that Mary,
whom Jesus
made His
constant
companion
from the
house of
Nazareth to
the place of
Calvary,
knew, as no
other knew,
the secrets
of his
heart,
distributes
as by a
mother's
right the
treasures of
His merits,
and is the
surest help
to the
knowledge
and love of
Christ? [96]
In the same
encyclical
the saint
goes on to
refer to
Mary as "a
partaker in
the
sufferings
of Christ
and the
associate in
His Passion"
[particeps
passionum
Christi
sociaque].[97]
Following
the line of
thought
developed by
Blessed Pius
IX and Leo
XIII, Pius
XI presents
Mary's
Immaculate
Conception
as a
necessary
preparation
for her role
as
"associate
in the
redemption
of mankind"
[generis
humani
consors] in
his Letter
of 28
January 1933
Auspicatus
profecto to
Cardinal
Binet:
In fact,
the august
Virgin,
conceived
without
original
sin, was
chosen to be
the Mother
of Christ in
order to be
associated
with Him in
the
Redemption
of mankind.
For that
reason she
was adorned
with such
abundant
grace and
such great
power in her
Son's sight
that neither
human nor
angelic
nature can
ever acquire
a like grace
or power.
[98]
During his
pontificate
the Servant
of God Pope
Pius XII
(1939-1958)
would show
particular
favor to
describing
Mary as the
beloved
associate of
Christ [alma
socia
Christi].
[99] In his
Radio
Message to
Fatima of 13
May 1946 he
used the
verbal form
to describe
Mary's
intimate
collaboration
in the
redemption:
He, the
Son of God,
gave His
heavenly
Mother a
share in His
glory, His
majesty, His
kingship;
because,
associated
as Mother
and Minister
to the King
of martyrs
in the
ineffable
work of
man's
Redemption,
she is
likewise
associated
with Him
forever,
with power
so to speak
infinite, in
the
distribution
of the
graces which
flow from
Redemption.
[100]
In the above
text we once
again notice
the
accustomed
linkage of
coredemption
with
mediation in
papal
teaching.
In his
Apostolic
Constitution
Munificentissimus
Deus of 1
November
1950, by
which he
declared
Mary's
assumption
into a
heaven a
dogma of the
faith, Pius
referred to
her as "the
noble
associate of
the divine
Redeemer" [generosa
Divini
Redemptoris
socia].
[101] He
would
underscore
this
association
also in his
Encyclical
on the
Queenship of
Mary, Ad
Cæli Reginam
of 11
October
1954,
explaining
that "in
this work of
Redemption
the Blessed
Virgin Mary
was closely
associated
with
Christ,"
[102]that
she is "His
associate in
the work of
redemption"
[103] and
then quoting
from
Francisco
Suarez to
the effect
that
Just as
Christ,
because He
redeemed us,
is by a
special
title our
King and our
Lord, so too
is Blessed
Mary [our
Queen and
our
Mistress]
because of
the unique
way in which
she
cooperated
in our
redemption.
[104]
Finally, in
his great
Encyclical
Letter on
the Sacred
Heart of
Jesus,
Haurietis
Aquas of 15
May 1956, he
described
Mary as "His
[our
Redeemer's]
associate in
recalling
the children
of Eve to
the life of
divine
grace".[105]
Blessed John
XXIII
(1958-1963)
made two
allusions to
Our Lady as
associated
with the
work of
redemption.
In a Radio
Message to
the faithful
of Ecuador,
he referred
to Mary as
"She who, in
her earthly
life, was so
intimately
associated
in the work
of Christ"
[106] and on
9 December
1962 at the
canonization
of Peter
Julian
Eymard,
Anthony
Pucci and
Francesco da
Camporosso
he stated:
Beside
Jesus is
found His
Mother --
Regina
sanctorum
omnium --
she who
stirs up
holiness in
God's Church
and is the
first flower
of His
grace.
Intimately
associated
with the
Redemption
in the
eternal
plans of the
Most High,
Our Lady, as
Severianus
of Gabala
sang forth,
"is the
mother of
salvation,
the source
of the light
that has
become
visible" (PG
56, 498).
[107]
The Servant
of God Pope
Paul VI
(1963-1978),
in the
course of
his
pontificate,
followed
closely the
lines
developed in
the eighth
chapter of
Lumen
Gentium. In
his major
address at
the
conclusion
of the third
session of
the Second
Vatican
Council, the
one in which
he declared
Mary Mother
of the
Church and
entrusted
the Church
to her once
again, [108]
he said:
For the
Church is
not
constituted
just by her
hierarchical
order, her
sacred
liturgy, her
sacraments,
her
institutional
structure.
Her inner
vitality and
peculiar
nature, the
main source
of her
effectiveness
in
sanctifying
men, is to
be found in
her mystical
union with
Christ. We
cannot
conceive of
this union
apart from
her who is
the Mother
of the
Incarnate
Word, and
whom Christ
so
intimately
associated
with Himself
in bringing
about our
salvation.[109]
He spoke
similarly of
Mary in his
Apostolic
Exhortation
Signum
Magnum of 13
May 1967,
calling her
"the Mother
of Christ
and His most
intimate
associate"[110]
and "the
cooperator
of the Son
in the work
of
restoration
of
supernatural
life in
souls" [111]
Likewise in
his
Apostolic
Exhortation
Marialis
Cultus of 2
February
1974 he
spoke of
Mary as "the
associate of
the
Redeemer"
[112] and
"Mother and
associate of
the
Savior".[113]
In his
message to
the Bishops
and people
of Chile of
24 November
1974, Paul
VI
characterized
Mary as
"associated
mysteriously
and for ever
with the
work of
Christ".
[114] But
perhaps his
most
original use
of the term
was in his
Letter of 13
May 1975, E'
con
sentimenti,
to Cardinal
Leo Jozef
Suenens on
the occasion
of the 14th
International
Marian
Congress. In
that letter
he stated:
The
Catholic
Church,
moreover,
has always
believed
that the
Holy Spirit,
intervening
personally,
even though
in
indivisible
communion
with the
other
Persons of
the Holy
Trinity, in
the work of
human
salvation
(cf. G.
Philips,
L'Union
personelle
avec le Dieu
vivant.
Essai sur
l'origine et
le sens de
la grâce
crée, 1974),
has
associated
the humble
virgin of
Nazareth
with
Himself.
[115]
What is of
particular
interest
here is that
Paul VI
speaks in
effect of
Mary as the
"associate
of the Holy
Spirit in
the work of
human
salvation".
While he is
careful to
justify his
statement
theologically,
he
nonetheless
introduces
here a new
nuance in
conceptualizing
Mary's
unique
collaboration
in the work
of
salvation.
Pope John
Paul has
continued in
the line of
his
predecessors
to highlight
Mary's role
as the "New
Eve" and
"Associate
of the
Redeemer".
In a notable
general
audience
address
given on 4
May 1983 the
Holy Father
spoke thus
with an
emphasis on
the concept
of
"Associate":
Dearest
brothers and
sisters, in
the month of
May we raise
our eyes to
Mary, the
woman who
was
associated
in a unique
way in the
work of
mankind's
reconciliation
with God.
According to
the Father's
plan, Christ
was to
accomplish
this work
through his
sacrifice.
However, a
woman would
be
associated
with him,
the
Immaculate
Virgin who
is thus
placed
before our
eyes as the
highest
model of
cooperation
in the work
of
salvation.
...
The "Yes" of
the
Annunciation
constituted
not only the
acceptance
of the
offered
motherhood,
but
signified
above all
Mary's
commitment
to service
of the
mystery of
the
Redemption.
Redemption
was the work
of her Son;
Mary was
associated
with it on a
subordinate
level.
Nevertheless,
her
participation
was real and
demanding.
Giving her
consent to
the angel's
message,
Mary agreed
to
collaborate
in the whole
work of
mankind's
reconciliation
with God,
just as her
Son would
accomplish
it. [116]
Let us now
consider
some more
recent
instances in
which he
underscores
Mary in
particular
as the "New
Eve". Here
is an
exposition
from his
catechesis
of 15
October
1997:
St.
Justin and
St. Irenaeus
speak of
Mary as the
new Eve who
by her faith
and
obedience
makes amends
for the
disbelief
and
disobedience
of the first
woman.
According to
the Bishop
of Lyons, it
was not
enough for
Adam to be
redeemed in
Christ, but
"it was
right and
necessary
that Eve be
restored in
Mary" (Demonstratio
apostolica,
33). In this
way he
stresses the
importance
of woman in
the work of
salvation
and lays the
foundation
for the
inseparability
of Marian
devotion
from that
shown to
Jesus, which
will endure
down the
Christian
centuries.[117]
He further
speaks of
Mary as the
"new woman
desired by
God to atone
for Eve's
fall".[118]
He says that
The
parallel,
established
by Paul
between Adam
and Christ,
is completed
by that
between Eve
and Mary:
the role of
woman,
important in
the drama of
sin, is
equally so
in the
Redemption
of mankind.
St. Irenaeus
presents
Mary as the
new Eve, who
by her faith
and
obedience
compensated
for the
disbelief
and
disobedience
of Eve. Such
a role in
the economy
of salvation
requires the
absence of
sin.[119]
Again he
tells us
that
The
universal
motherhood
of Mary, the
"Woman" of
the wedding
at Cana and
of Calvary,
recalls Eve,
"mother of
all living"
(Gen. 3:20).
However,
while the
latter
helped to
bring sin
into the
world, the
new Eve,
Mary,
cooperates
in the
saving event
of
Redemption.
Thus in the
Blessed
Virgin the
figure of
"woman" is
rehabilitated
and her
motherhood
takes up the
task of
spreading
the new life
in Christ
among men.
[120]
As Eve was
given to
Adam as his
helpmate
(cf. Gen.
2:18-20), so
the Pope
tells us
Having
created man
"male and
female" (cf.
Gen. 1:27),
the Lord
also wants
to place the
New Eve
beside the
New Adam in
the
Redemption.
Our first
parents had
chosen the
way of sin
as a couple;
a new pair,
the Son of
God with his
Mother's
cooperation,
would
re-establish
the human
race in its
original
dignity.
[121]
In teaching
about Mary's
glorious
Assumption
into heaven,
the Pope
further
specifies
that, while
we may speak
of Jesus and
Mary as "a
couple, a
new pair",
we must also
recognize
that there
is an
important
difference
as well.
In a way
analogous to
what
happened at
the
beginning of
the human
race and of
salvation
history, in
God's plan
the
eschatological
ideal was
not to be
revealed in
an
individual,
but in a
couple. Thus
in heavenly
glory,
beside the
risen Christ
there is a
woman who
has been
raised up,
Mary; the
new Adam and
the new Eve,
the
first-fruits
of the
general
resurrection
of the
bodies of
all
humanity.
The
eschatological
conditions
of Christ
and Mary
should not,
of course,
be put on
the same
level. Mary,
the new Eve,
received
from Christ,
the new
Adam, the
fullness of
grace and
heavenly
glory,
having been
raised
through the
Holy Spirit
by the
sovereign
power of the
Son.[122]
Classical
mariology
has long
known and
taught that
there is an
analogy, a
certain
"likeness in
difference"
between
Christ and
Mary, a
certain
symmetry and
complementarity,
though not
identity,
between
them. [123]
This
principle of
analogy is
very germane
to the topic
under
discussion
and, indeed,
the entire
discourse on
Mary's role
in the work
of our
redemption
cannot be
understood
without it.
Thus in the
above
catechesis
the Holy
Father is
careful to
underscore
and
illustrate
this
principle.
He does so
as well as
in the
following
catechesis
in which he
treats of
the Kingship
of Christ
and the
Queenship of
Mary:
My
venerable
Predecessor
Pius XII, in
his
Encyclical
Ad coeli
Reginam to
which the
text of the
Constitution
Lumen
Gentium
refers,
indicates as
the basis
for Mary's
queenship in
addition to
her
motherhood,
her
cooperation
in the work
of the
Redemption.
The
Encyclical
recalls the
liturgical
text: "There
was St.
Mary, Queen
of heaven
and
Sovereign of
the world,
sorrowing
near the
Cross of our
Lord Jesus
Christ" (AAS
46 [1954]
634). It
then
establishes
an analogy
between Mary
and Christ,
which helps
us
understand
the
significance
of the
Blessed
Virgin's
royal
status.
Christ is
King not
only because
he is Son of
God, but
also because
he is the
Redeemer;
Mary is
Queen not
only because
she is
Mother of
God, but
also
because,
associated
as the new
Eve with the
new Adam,
she
cooperated
in the work
of the
redemption
of the human
race (AAS 46
[1954] 635).
[124]
Let us note
well the
"likeness in
difference":
Christ is
King because
(1) he is
Son of God
and (2)
because he
is Redeemer;
Mary is
Queen
because (1)
she is
Mother of
God and (2)
because she
cooperated
in the work
of the
redemption.[125]
IV.
Mary's
active
participation
in the
sacrifice of
Calvary
Now we move
on to
consider the
apex of Our
Lady's
coredemptive
activity,
her
participation
in the
Passion and
Death of her
Son. Pope
John Paul
II, in the
very
significant
catechesis
which he
gave on 25
October
1995,
provides us
a glimpse of
the growth
of the
Church's
insight into
Mary's
active
participation
in the
redemption.
He comments
that
Irenaeus'
intuition
that Mary
"with her
'yes',
became 'a
cause of
salvation'
for herself
and for all
mankind" was
not
developed in
a consistent
and
systematic
way by the
other
Fathers of
the Church.
Instead,
this
doctrine was
systematically
worked out
for the
first time
at the end
of the 10th
century in
the Life of
Mary by a
Byzantine
monk, John
the
Geometer.
[126] Here
Mary is
united to
Christ in
the whole
work of
Redemption,
sharing,
according to
God's plan,
in the Cross
and
suffering
for our
salvation.
She remained
united to
the Son "in
every deed,
attitude and
wish" (cf.
Life of
Mary, Bol.
196, f. 123
v.). [127]
Mary's
abiding
union with
Jesus "in
every deed,
attitude and
wish" is a
datum that
the Church
would come
to grasp
ever more
clearly with
the passage
of time as
she
continued to
ruminate on
the person
and role of
Mary under
the guidance
of the Holy
Spirit. John
the Geometer
seems to
have been
the first to
have left us
written
reflections
on the
inseparable
bond between
Jesus and
Mary in the
work of our
salvation.
He
explicitly
states that
"The Virgin,
after giving
birth to her
Son, was
never
separated
from him in
his
activity,
his
dispositions,
his will."
[128] This
obviously
implies
Mary's
willing
assent to
(1) the
sacrifice of
her Son,
which also,
of
necessity,
implies (2)
the
sacrifice of
herself in
union with
him. While
in the
following
subsections,
I will make
a logical
distinction
between
these two
offerings,
in reality
they were
simultaneous
and the
papal texts
which I cite
will often
treat them
so.
A. Her
Offering of
the Victim
Under the
guidance of
the Holy
Spirit the
Church came
to
understand
with ever
greater
conviction
that Mary's
"fiat" at
the moment
of the
Annunciation
blossomed
into her
"fiat" under
the Cross
and that her
consent to
the offering
of the
sacrifice of
her Son
constituted
on her part
a real
offering of
the
sacrifice.
Here is a
text of
capital
importance
from Leo
XIII's
Encyclical
Letter
Jucunda
Semper of 8
September
1894 which
associates
these two
"fiats":
When she
professed
herself the
handmaid of
the Lord for
the mother's
office, and
when, at the
foot of the
altar, she
offered up
her whole
self with
her child
Jesus --
then and
thereafter
she took her
part in the
painful
expiation
offered by
her son for
the sins of
the world.
It is
certain,
therefore,
that she
suffered in
the very
depths of
her soul
with His
most bitter
sufferings
and with His
torments.
Finally, it
was before
the eyes of
Mary that
the divine
Sacrifice
for which
she had
borne and
nurtured the
Victim was
to be
finished. As
we
contemplate
Him in the
last and
most piteous
of these
mysteries,
we see that
"there stood
by the cross
of Jesus
Mary His
Mother" (Jn.
19:25), who,
in a miracle
of love, so
that she
might
receive us
as her sons,
offered
generously
to Divine
Justice her
own Son, and
in her Heart
died with
Him, stabbed
by the sword
of sorrow.
[129]
What I wish
to point out
here is that
Leo links
the two
"fiats" by
means of
Mary's
presentation
of Jesus in
the temple (Lk.
2:22-24),
which is
seen as an
anticipation
of his
presentation
on the
Cross. He
speaks
explicitly
of Mary as
the one who
"generously
nurtured the
Victim" and
who "offered
[Him] to
Divine
Justice".
Pope Saint
Pius X
follows in
the same
line, but
with even
more
conciseness,
in his
Encyclical
Letter Ad
Diem Illum
of 2
February
1904:
The most
holy Mother
of God,
accordingly,
supplied the
"matter for
the flesh of
the
Only-begotten
Son of God
to be born
of human
members" so
that a
Victim for
man's
salvation
might be
available.
But this is
not her only
title to our
praise. In
addition,
she was
entrusted
with the
duty of
watching
over the
same Victim,
of
nourishing
Him, and
even of
offering Him
upon the
altar at the
appointed
time. [130]
While there
is no direct
reference
here to the
sacrifice of
Abraham
(Gen. 22),
the language
employed
suggests a
striking
parallel.
Mary is
described
here as
preparing
the divine
Victim for
sacrifice
even as
Abraham
prepared
Isaac. The
difference,
of course,
is that
Abraham was
spared
having to
carry
through with
the
sacrifice
while Mary
was not.
Pope
Benedict XV
made a very
emphatic
affirmation
about Mary's
offering in
his Letter
Inter
Sodalicia of
22 March
1918. He
stated that
According
to the
common
teaching of
the Doctors
it was God's
design that
the Blessed
Virgin Mary,
apparently
absent from
the public
life of
Jesus,
should
assist Him
when He was
dying nailed
to the
Cross. Mary
suffered
and, as it
were, nearly
died with
her
suffering
Son; for the
salvation of
mankind she
renounced
her mother's
rights and,
as far as it
depended on
her, offered
her Son to
placate
divine
justice; so
we may well
say that she
with Christ
redeemed
mankind.
[131]
It should be
noted here
that
Benedict
indicates
that Mary's
presence
beneath the
Cross of
Christ was
"not without
divine
design" [non
sine divino
consilio],
the very
same
language is
reproduced
verbatim in
Lumen
Gentium #58,
although
with no
reference to
this text.
Seemingly
deriving
from the
principle
that "God,
by one and
the same
decree, had
established
the origin
of Mary and
the
Incarnation
of Divine
Wisdom,"
[132]
Benedict XV
holds that
God had also
predestined
Mary's union
with her Son
in his
sacrifice to
the extent
of making
the
sacrifice
with him
quantum ad
se
pertinebat.
The next
papal
statement
which we
consider
came ten
years after
that of
Benedict XV
and was
destined for
the
universal
Church. It
occurs at
the
conclusion
of Pope Pius
XI's
encyclical
on
reparation
to the
Sacred Heart
of Jesus,
Miserentissimus
Redemptor of
8 May 1928:
May the
most
gracious
Mother of
God, who
gave us
Jesus as
Redeemer,
who reared
Him, and at
the foot of
the Cross
offered Him
as Victim,
who by her
mysterious
union with
Christ and
by her
matchless
grace
rightly
merits the
name
Reparatrix,
deign to
smile upon
Our wishes
and Our
undertakings.
[133]
Here Pius XI
speaks
clearly of
Mary's
offering of
Jesus to the
Father as a
victim.
Furthermore,
by virtue of
her intimate
union with
Christ and
her
altogether
unique
grace, he
says that
she may
rightly be
called "Reparatrix".
This title
had already
been
attributed
to Mary by
Blessed Pius
IX who
called her "Reparatrix
of the first
parents" in
his
Apostolic
Constitution
Ineffabilis
Deus, [134]
by Leo XIII
who cited
Saint
Tharasius of
Constantinople
[135] as his
authority
for calling
her "Reparatrix
of the Whole
World" in
his
Encyclical
Letter
Adiutricem
Populi[136]
and by Saint
Pius X who
quoted
Eadmer of
Canterbury
[137]as
calling her
"the
Reparatrix
of the lost
world" in
his
Encyclical
Letter Ad
Diem Illum.
[138] The
title is
obviously
significant
in that it
speaks, as
Pius XI
testifies,
of Mary's
intimate
union with
Christ and
of the
reparation
which she
makes to the
Father in
union with
the Redeemer
(Reparator).
Mary's
offering of
Christ to
the Father
is given
classic
expression
in Pius
XII's
Encyclical
Letter
Mystici
Corporis of
29 June
1943:
She it was
who, immune
from all
sin,
personal or
inherited,
and ever
most closely
united with
her Son,
offered Him
on Golgotha
to the
Eternal
Father
together
with the
holocaust of
her maternal
rights and
motherly
love, like a
new Eve, for
all the
children of
Adam
contaminated
through this
unhappy
fall, and
thus she,
who was the
mother of
our Head
according to
the flesh,
became by a
new title of
sorrow and
glory the
spiritual
mother of
all His
members.
[139]
Once again
we have a
clear
affirmation
that Mary
offered
Jesus to the
Father. Pius
XII adds
that Our
Lady made
this
offering
"together
with the
holocaust of
her motherly
rights and
motherly
love".
Benedict XV
in Inter
Sodalicia
had put it
that Mary
had
"renounced
(or
abdicated)
her motherly
rights". The
Fathers of
the Second
Vatican
Council
effectively
echoed him
when they
stated in
Lumen
Gentium #58
that Mary
"loving
consented to
the
immolation
of this
victim which
was born of
her".
Blessed Pope
John XXIII
developed
the theme of
Mary's
"offering of
the Divine
Victim" in
his Radio
Message to
Bishops of
Italy in
Catania on
occasion of
the 16th
National
Eucharistic
Congress and
the
Consecration
of Italy to
the
Immaculate
Heart of
Mary of 13
September
1959:
We trust
that, as a
result of
the homage
they have
just paid to
the Virgin
Mary, all
Italians
will be
strengthened
in their
fervor and
veneration
of the
Blessed
Virgin as
Mother of
the Mystical
Body, of
which the
Eucharist is
the symbol
and vital
center. We
trust that
they will
imitate in
her the most
perfect
model of
union with
Jesus, our
Head; We
trust that
they will
join Mary in
her offering
of the
Divine
Victim, and
that they
will ask for
her motherly
mediation to
obtain for
the Church
the gifts of
unity, of
peace, and
especially
of a new
luxuriant
blossoming
of religious
vocations.[140]
Here Pope
John made an
application
linking
Mary's
offering of
Jesus to the
participation
of the
faithful in
the Mass.
This
co-offering,
of course,
does not at
all take
away from
the fact
that Jesus
himself is
the primary
priest of
the
sacrifice.
Rather it is
an
acknowledgement
that Mary
was the
primary co-offerer
of the
sacrifice
along with
Jesus
himself,
[141] just
as all
members of
the faithful
present at
Mass are
called to be
co-offerers
of the
sacrifice
along with
the priest
who acts in
persona
Christi.
[142]
In #20 of
his
Apostolic
Exhortation
Marialis
Cultus of 2
February
1974 Pope
Paul VI
proposed
Mary to the
faithful as
"the Virgin
presenting
offerings"
[Virgo
offerens]:
The
Church
herself, in
particular
from the
Middle Ages
onwards, has
detected in
the heart of
the Virgin
taking her
Son to
Jerusalem to
present Him
to the Lord
(cf. Lk.
2:22) a
desire to
make an
offering, a
desire that
exceeds the
ordinary
meaning of
the rite. A
witness to
this
intuition is
found in the
loving
prayer of
Saint
Bernard:
"Offer your
Son, holy
Virgin, and
present to
the Lord the
blessed
fruit of
your womb.
Offer for
the
reconciliation
of us all
the holy
Victim which
is pleasing
to God."
This union
of the
Mother and
the Son in
the work of
redemption
reaches its
climax on
Calvary,
where Christ
"offered
himself as
the perfect
sacrifice to
God" (Heb.
9:14) and
where Mary
stood by the
cross (cf.
Jn. 19:25),
"suffering
grievously
with her
only-begotten
Son. There
she united
herself with
a maternal
heart to His
sacrifice,
and lovingly
consented to
the
immolation
of this
victim which
she herself
had brought
forth" and
also was
offering to
the eternal
Father.
[143]
Here I shall
limit myself
to comments
on the
Pope's
sources.
First, he
cites the
text of
Saint
Bernard
which Pope
John Paul II
also used in
his
catechesis
on Mary's
collaboration
in the work
of
redemption
of 25
October
1995. [144]
Secondly, he
quotes from
the text of
Lumen
Gentium #58,
adding for
emphasis
that Mary,
too, "was
offering
[the victim]
to the
eternal
Father" and
giving as
his
reference
the text of
Pius XII in
Mystici
Corporis.
[145]
Pope John
Paul II is
the heir of
the
magisterial
teaching of
all his
predecessors
and shows
this in an
Angelus
address of 5
June 1983,
the Feast of
Corpus
Christi:
Born of
the Virgin
to be a
pure, holy
and
immaculate
oblation,
Christ
offered on
the Cross
the one
perfect
Sacrifice
which every
Mass, in an
unbloody
manner,
renews and
makes
present. In
that one
Sacrifice,
Mary, the
first
redeemed,
the Mother
of the
Church, had
an active
part. She
stood near
the
Crucified,
suffering
deeply with
her
Firstborn;
with a
motherly
heart she
associated
herself with
his
Sacrifice;
with love
she
consented to
his
immolation
(cf. Lumen
Gentium, 58;
Marialis
Cultus, 20):
she offered
him and she
offered
herself to
the Father.
Every
Eucharist is
a memorial
of that
Sacrifice
and that
Passover
that
restored
life to the
world; every
Mass puts us
in intimate
communion
with her,
the Mother,
whose
sacrifice
"becomes
present"
just as the
Sacrifice of
her Son
"becomes
present" at
the words of
consecration
of the bread
and wine
pronounced
by the
priest.
[146]
Let us note
that the
Pope links
Mary's
offering of
Christ with
her offering
of herself,
as so many
of his
predecessors
have done.
Again, this
follows from
the theology
of the Mass:
the faithful
are called
to offer
themselves
to the
Father in
union with
their
offering of
Christ.
On 7
December
1983 in his
general
audience
address the
Holy Father
linked
Mary's
offering of
Christ to
her
Immaculate
Conception:
We must
above all
note that
Mary was
created
immaculate
in order to
be better
able to act
on our
behalf. The
fullness of
grace
allowed her
to fulfil
perfectly
her mission
of
collaboration
with the
work of
salvation;
it gave the
maximum
value to her
cooperation
in the
sacrifice.
When Mary
presented to
the Father
her Son
nailed to
the cross,
her painful
offering was
entirely
pure. [147]
Hence we can
say that,
even though
on an
entirely
subordinate
level,
Mary's
offering,
like
Christ's, is
a perfect
offering,
totally
pure. In
this she is
a model for
all the
faithful.
On Saint
Joseph's Day
in 1995 at
the Shrine
of Our Lady
of Sorrows
in
Castelpetroso
the Pope
made these
comments:
Dear
brothers and
sisters, may
you also
offer the
Lord your
daily joys
and labours
in communion
with Christ
and through
the
intercession
of his
Mother
venerated
here as she
offers to
the Father
the Son who
sacrificed
himself for
our
salvation.
[148]
Note here
the Pope's
theological
precision:
he speaks of
Mary
offering the
Son to the
Father, but
further
qualifies
the Son as
he "who
sacrificed
himself for
our
salvation".
Mary's
offering of
Christ
always
implies his
own offering
of himself.
In his
Encyclical
Letter
Evangelium
Vitæ of 25
March 1995
he links
Mary's
offering of
Jesus to her
fiat and to
her
spiritual
maternity:
"Standing
by the cross
of Jesus"
(Jn. 19:25),
Mary shares
in the gift
which the
Son makes of
himself: she
offers
Jesus, gives
him over,
and begets
him to the
end for our
sake. The
"yes" spoken
on the day
of the
Annunciation
reaches full
maturity on
the day of
the Cross,
when the
time comes
for Mary to
receive and
beget as her
children all
those who
become
disciples,
pouring out
upon them
the saving
love of her
Son: "When
Jesus saw
his mother,
and the
disciple
whom he
loved
standing
near, he
said to his
mother,
'Woman,
behold, your
son!'" (Jn.
19:26).
[149]
This passage
also subtly
evokes the
text of
Revelation
12:17 which
refers to
"the rest of
the
offspring"
of "the
Woman
clothed with
the sun"
(Rev. 12:1):
while Mary
gave birth
to Jesus in
a painless
way, her
intense
sufferings
in union
with Jesus
on Calvary
were the
birth pangs
by which she
"begets as
her children
all those
who become
[his]
disciples".
B. Her
Offering of
Herself
We have
already seen
numerous
papal texts
which speak
of Mary
offering
herself and
her sorrows
on Calvary
to the
Eternal
Father for
our
salvation.
This is so
because
distinguishing
between
Mary's
offering of
her Son and
herself to
the Father
is a
legitimate
logical
distinction
-- and it is
certainly
made by the
magisterium
because it
involves the
offering of
two distinct
persons, one
divine and
one human --
but, in
fact, it is
difficult to
separate the
one offering
from the
other.
Nonetheless,
I believe
that there
is also
particular
value in
underscoring
Mary's
offering of
herself
which became
part of the
one price of
our
salvation.
This, in
fact, is
precisely
the point of
a text which
comes to us
from Pope
Pius VII
(1800-1823):
Certainly,
it is the
duty of
Christians
towards the
Blessed
Virgin Mary,
as children
of so good a
Mother, to
honor
unceasingly
and with
affectionate
zeal the
memory of
the bitter
sorrows
which she
underwent
with
admirable
courage and
invincible
constancy
especially
when she
stood at the
foot of the
Cross and
offered
those
sorrows to
the Eternal
Father for
our
salvation.
[150]
Leo XIII
effectively
makes the
same point
in his
Rosary
Encyclical
Iucunda
Semper of 8
September
1894 when he
speaks of
the mystery
of the
presentation
of the child
Jesus in the
Temple:
When she
professed
herself the
handmaid of
the Lord for
the mother's
office, and
when, at the
foot of the
altar, she
offered up
her whole
self with
her child
Jesus --
then and
thereafter
she took her
part in the
painful
expiation
offered by
her son for
the sins of
the world.
[151]
Saint Pius X
speaks
eloquently
in Ad Diem
Illum of the
"communion
of sorrows
and of will"
shared by
Jesus and
Mary on
Calvary:
Hence the
ever united
life and
labors of
the Son and
the Mother
which permit
the
application
to both of
the words of
the
Psalmist:
"My life is
wasted with
grief and my
years in
sighs". When
the supreme
hour of the
Son came,
beside the
cross of
Jesus there
stood Mary,
His Mother,
not merely
occupied in
contemplating
the cruel
spectacle,
but
rejoicing
that her
only Son was
offered for
the
salvation of
mankind; and
so entirely
participating
in His
Passion
that, if it
had been
possible
"she would
have gladly
borne all
the torments
that her Son
underwent."
From this
community of
will and
suffering
between
Christ and
Mary "she
merited to
become most
worthily the
reparatrix
of the lost
world" (Eadmer,
De
Excellentia
Virg. Mariæ,
c. 9) and
dispensatrix
of all the
gifts that
our Savior
purchased
for us by
his death
and by his
blood. [152]
We have
already
considered
the famous
text of
Benedict
XV's Inter
Sodalicia
from the
perspective
of Mary's
offering of
Christ, but
it behooves
us now to
examine that
text from
the
perspective
of Mary's
self-offering
and of her
"paying the
price of
mankind's
redemption"
along with
Christ.
Mary
suffered
and, as it
were, nearly
died with
her
suffering
Son; for the
salvation of
mankind she
renounced
her mother's
rights and,
as far as it
depended on
her, offered
her Son to
placate
divine
justice; so
we may well
say that she
with Christ
redeemed
mankind.
[153]
Benedict
speaks as if
our
redemption
were a joint
effort.
This, of
course,
takes
nothing away
from the
fact that
Jesus'
merits were
all-sufficient
or that
Mary, as a
human
creature,
could never
equal her
divine Son.
Rather he
recognizes
that Mary's
presence on
Calvary was
"not without
divine
design"
[154], that
it was
willed by
God as a
consequence
of his
decree
predestining
Jesus and
Mary for the
work of
salvation.
As if by way
of
commentary,
two years
later, in
his homily
at the
canonization
of St.
Gabriel of
the
Sorrowful
Virgin and
St. Margaret
Mary
Alacoque, he
said that
"the
sufferings
of Jesus
cannot be
separated
from the
sorrows of
Mary" [155]:
they can be
logically
distinguished,
but God sees
them as one.
In an
allocution
which he
gave to
newly-weds
on 30
October 1933
Pius XI
spoke in a
similar
vein. He had
just given
these young
couples a
rosary and
medal of Our
Lady and
commented on
the latter
gift:
The image
of the
Virgin, of
the Mother
of God
reminds and
gently
admonishes
that one
must not
pass a day
without
remembering
the heavenly
Mother, who
was
entrusted to
us under the
cross and
united her
sufferings
and those of
the Redeemer
for the
salvation of
her
children.[156]
He spoke in
like manner
to pilgrims
from Vicenza
a month
later:
By the
very nature
of their
relationship
the Redeemer
could not
have not
associated
His Mother
with His
work. For
this reason
We invoke
her under
the title of
Coredemptrix.
She gave us
the Savior,
she
accompanied
Him in the
work of
Redemption
as far as
the Cross
itself,
sharing with
Him the
sorrows of
the agony
and of the
death in
which Jesus
consummated
the
Redemption
of mankind.
[157]
This latter
text is most
interesting
not only
because of
his use of
the term
Coredemptrix,
but also
because the
Pope speaks
of a kind of
inner
necessity
[per
necessità di
cose]
requiring
Mary's
participation
in Jesus'
passion and
death. He
seems to be
echoing here
Benedict
XV's
conviction
that Mary's
involvement
was
necessary
according to
God's
inscrutable
plan, that
is was "not
without
divine
design" [non
sine divino
consilio]
i.e.,
flowing from
the "logic
of the
Incarnation"
[uno
eodemque
decreto].
We seem to
have an echo
of this same
theme in a
statement
which Pius
XII made in
his Radio
Message to
the Marian
Congress of
the Union of
South Africa
on 4 May
1952:
Yes,
dearly
beloved, in
the loving
providence
of God, it
was Mary's
"be it done
unto me
according to
thy word"
that made
possible the
passion and
death and
resurrection
of the
divine
Redeemer of
the world.
That is why
we dare not
separate the
Mother from
the son. His
death on
Golgotha was
her
martyrdom;
His triumph
is her
exaltation.[158]
Pius XII's
most
brilliant
and succinct
assertion of
Mary's joint
share in the
work of the
redemption,
however,
occurs in
his great
Sacred Heart
encyclical
of 15 May
1956,
Haurietis
Aquas:
By the
will of God,
the most
Blessed
Virgin Mary
was
inseparably
joined with
Christ in
accomplishing
the work of
man's
redemption,
so that our
salvation
flows from
the love of
Jesus Christ
and His
sufferings
intimately
united with
the love and
sorrows of
His Mother.
[159]
In this
classic
passage
every word
is carefully
weighed and
measured in
order to
make a
declaration
on the
redemption
and Mary's
role in it
which
remains
unparalleled
for its
clarity and
precision.
No doubt for
this reason
it is
included
Denzinger-
Hünermann's
Enchiridion
Symbolorum.
[160] Pius
professes
that "our
salvation
flows from
the love of
Jesus Christ
and His
sufferings"
[ex Iesu
Christi
caritate
eiusque
cruciatibus]
which are
"intimately
united with
the love and
sorrows of
His Mother"
[cum amore
doloribusque
ipsius
Matris
intime
consociatis].
The Latin
preposition
ex indicates
Jesus as the
source of
our
redemption
while three
other Latin
words, cum
and intime
consociatis
indicate
Mary's
inseparability
from the
source.[161]
Finally, let
us note
Pius'
insistence
on the fact
that this
union of
Jesus with
Mary for our
salvation
has been
ordained "by
the will of
God" [ex Dei
voluntate].
In a sermon
which John
XXIII
preached at
the
conclusion
of the
solemn
novena in
honor of the
Immaculate
Conception
at Santi
Apostoli on
7 December
1959 he also
dwelt on the
inner logic
of Mary's
"fiat" which
found its
conclusion
on Calvary.
Speaking of
the joy
which came
into the
world at
Mary's
birth, he
said:
This joy,
however, is
also a
scarlet
flower of
sacrifice:
the
sacrifice of
the Blessed
Mother of
Jesus, who,
having
spoken her
timely
"fiat," at
the same
time agreed
to share in
the fate of
her Son, the
poverty of
Bethlehem,
in the
self-denial
of a hidden
life, and in
the
martyrdom of
Calvary.
[162]
Continuing
in the line
of his
predecessors,
Paul VI also
attested to
Mary's
participation
in the
sacrifice of
Jesus to the
point of
sacrificing
herself. In
a Radio
Message to
invalid
priest
pilgrims at
Lourdes on
30 July 1966
he spoke
thus:
May the
Immaculate
Virgin, who
pronounced
the "fiat"
of perfect
conformity
to the
divine will
and who,
agreeing to
become the
Mother of
the
Incarnate
Word, chose
voluntary
participation
in the
sufferings
of her Son,
the
Redeemer,
look kindly
on the
suffering
yet
confident
band of
these her
sons, having
been made
worthy to
follow
Christ, with
her, on the
royal road
of the holy
Cross. [163]
Here he
underscores
the familiar
theme that
the "fiat"
of the
Annunciation
leads to the
cross, but
-- even more
-- insists
that Mary's
"fiat"
represented
a deliberate
choice to
participate
in the
sufferings
of her Son.
In his
Apostolic
Exhortation
Signum
Magnum of 13
May 1967 he
emphasized
Our Lady's
charity,
strong and
constant in
the
fulfillment
of her
mission to
the point of
sacrificing
herself, in
full
communion of
sentiments
with her Son
who
immolated
Himself on
the Cross to
give men a
new life.
[164]
Eight years
later, on 13
May 1975, he
wove these
two themes
together in
his Letter
to Cardinal
Suenens on
the occasion
of the 14th
International
Marian
Congress:
It was
the Holy
Spirit that
sustained
the Mother
of Jesus,
present at
the foot of
His cross,
inspiring
her, as
already in
the
Annunciation,
with the
Fiat to the
will of the
heavenly
Father, who
wished her
to be
maternally
associated
with the
sacrifice of
her Son for
the
redemption
of mankind
(cf. Jn.
19:25).
[165]
Like his
predecessors,
Pope John
Paul II
consistently
maintains
that Mary's
assent to
the bloody
sacrifice of
the cross
was the
drawing out
of all of
the
implications
of her "yes"
at the
Annunciation.
The joyful
fiat spoken
to the Angel
Gabriel
becomes on
Calvary the
reason why
the Pope
could say in
Guayaquil on
31 January
1985:
Crucified
spiritually
with her
crucified
son (cf.
Gal. 2:20),
she
contemplated
with heroic
love the
death of her
God, she
"lovingly
consented to
the
immolation
of this
Victim which
she herself
had brought
forth"
(Lumen
Gentium,
58). [166]
While it may
seem
audacious to
some that
the Pope
should speak
of Mary as
"crucified
spiritually
with her
crucified
son", we
note that in
his text the
Pope
supplies us
with his
point of
reference.
It is Saint
Paul's
Epistle to
the
Galatians
2:20 where
he asserts
"I have been
crucified
with
Christ". If
Paul could
claim this
of himself,
there is all
the more
reason to
say this of
Mary on
Calvary. In
an
extemporaneous
address to
youth in
Vicenza,
Italy on 8
September
1991 the
Pope offered
a further
commentary
on what he
had said in
Guayaquil:
Then
there is the
moment of
the
crucifixion.
Certainly,
when Jesus
died on the
cross, her
very self,
her heart,
her
motherhood,
all was
crucified.
When I wrote
the
Encyclical
Redemptoris
Mater I
compared
this moment
in Mary's
life to a
dark night,
darker than
all the
nights which
the souls of
mystics have
experienced
throughout
the Church's
history.
[167]
Here we find
the Pauline
terminology
of
coredemption
applied to
Mary's
sacrifice of
"her very
self, her
heart, her
motherhood"
in a way
that is at
once
original and
striking.
Again,
speaking to
youth, this
time on 9
May 1993 in
the sports
stadium in
Agrigento,
Sicily the
Holy Father
spoke of Our
Lady's
self-offering
in this way:
The
Virgin of
Nazareth
precedes you
on your way,
the woman
made holy by
the passover
of the Son
of God, she
who offered
herself with
Christ for
the
redemption
of all
humanity.
[168]
In this
final quote
the Pope
deftly
speaks of
the offering
of Mary as
united to
the offering
of Christ.
Without
taking away
at all from
the fact
that the
sacrifice of
Christ is
more than
sufficient
for the
salvation of
the world,
the Pope's
statement
indicates
that our
salvation
has
effectively
come about
through the
sacrificial
offering of
Christ to
which is
joined the
self-offering
of
Mary.[169]
While it
would be
possible to
quote
numerous
other texts
from the
teaching of
John Paul II
in support
of Mary's
sacrifice of
herself on
Calvary in
union with
Jesus, I
wish to cite
just one
more, which
comes from
his
Apostolic
Letter
Salvifici
Doloris of
11 February
1984 and
which can
also serve
as a
marvelous
recapitulation
of his
magisterium
and that of
his
predecessors
on this
point:
It is
especially
consoling to
note -- and
also
accurate in
accordance
with the
Gospel and
history --
that at the
side of
Christ, in
the first
and most
exalted
place, there
is always
His Mother
through the
exemplary
testimony
that she
bears by her
whole life
to this
particular
Gospel of
suffering.
In her, the
many and
intense
sufferings
were amassed
in such an
interconnected
way that
they were
not only a
proof of her
unshakable
faith but
also a
contribution
to the
Redemption
of all. ...
It was on
Calvary that
Mary's
suffering,
beside the
suffering of
Jesus,
reached an
intensity
which can
hardly be
imagined
from a human
point of
view but
which was
mysteriously
and
supernaturally
fruitful for
the
Redemption
of the
world. Her
ascent of
Calvary and
her standing
at the foot
of the cross
together
with the
beloved
disciple
were a
special sort
of sharing
in the
redeeming
death of her
Son. [170]
Another
citation
from
Salvifici
Doloris may
help to
contextualize
the truths
which
underlie the
mystery of
Mary as
Coredemptrix:
"The
sufferings
of Christ
created the
good of the
world's
Redemption.
This good in
itself is
inexhaustible
and
infinite. No
man can add
anything to
it." [171]
But at the
same time
"Mary's
suffering
[on
Calvary],
beside the
suffering of
Jesus ...
was
mysteriously
and
supernaturally
fruitful for
the
Redemption
of the
world." Thus
the Pope
strikes that
careful
balance
which is
always a
hallmark of
Catholic
truth: he
upholds the
principle
that the
sufferings
of Christ
were
all-sufficient
for the
salvation of
the world,
while
maintaining
that Mary's
sacrifice
was
nonetheless
"a
contribution
to the
Redemption
of all."
C. The
Joint
Offering of
Jesus and
Mary
Having amply
reviewed how
the papal
magisterium
presents
Mary's
offering of
Jesus and
her offering
of herself
on Calvary,
let us now
consider
texts in
which Pope
John Paul II
emphasizes
how Mary's
sacrifice is
inseparable
from that of
Jesus, how,
it is a
"joint but
subordinate
action with
Christ the
Redeemer".
[172] Let us
begin with
the
beautiful
commentary
the Pope
made on
Lumen
Gentium #58
in his
catechesis
of 2 April
1997:
With our
gaze
illumined by
the radiance
of the
resurrection,
we pause to
reflect on
the Mother's
involvement
in her Son's
redeeming
passion,
which was
completed by
her sharing
in his
suffering.
Let us
return
again, but
now in the
perspective
of the
Resurrection,
to the foot
of the Cross
where the
Mother
endured
"with her
only-begotten
Son the
intensity of
his
suffering,
associated
herself with
his
sacrifice in
her mother's
heart, and
lovingly
consented to
the
immolation
of this
victim which
was born of
her" (ibid.,
n. 58).
With these
words, the
Council
reminds us
of "Mary's
compassion";
in her heart
reverberates
all that
Jesus
suffers in
body and
soul,
emphasizing
her
willingness
to share in
her Son's
redeeming
sacrifice
and to join
her own
maternal
suffering to
his priestly
offering.
The Council
text also
stresses
that her
consent to
Jesus'
immolation
is not
passive
acceptance
but a
genuine act
of love, by
which she
offers her
Son as a
"victim" of
expiation
for the sins
of all
humanity.
Lastly,
Lumen
Gentium
relates the
Blessed
Virgin to
Christ, who
has the lead
role in
Redemption,
making it
clear that
in
associating
herself
"with his
sacrifice"
she remains
subordinate
to her
divine Son.
[173]
Let us note
briefly how
the Holy
Father
brings both
of these
dimensions
of Mary's
offering
together by
referring to
her
"compassion"
or
"suffering
with" Jesus
as well as
insisting
that her
"consent to
Jesus'
immolation"
was "a
genuine act
of love, by
which she
offers her
Son as a
'victim' of
expiation
for the sins
of all
humanity."
Another
point to be
noted is how
beautifully
and
carefully
the Pope
puts "the
Mother's
involvement
in her Son's
redeeming
passion"
into the
proper
theological
perspective:
it is always
to be
understood
as
"subordinate",
but at the
same time
"her sharing
in his
suffering"
completes
"her Son's
redeeming
passion".
These two
dimensions
of Mary's
offering are
gracefully
intermingled
by the Holy
Father in
his
catechesis
of 10
September
1997 in
which he
presents
Mary as "the
Church's
model for
generously
participating
in
sacrifice":
In
presenting
Jesus in the
temple and,
especially,
at the foot
of the
Cross, Mary
completes
the gift of
herself
which
associates
her as
Mother with
the
suffering
and trials
of her Son.
[174]
The gift of
herself is
seen as
completed in
her
association
with the
suffering of
her Son whom
she offered
in the
temple as an
infant and
now offers
again on
Calvary.
This
intermingling
of Mary's
offering of
Jesus and of
herself was
magnificently
expressed in
the Pope's
homily at
the
Commemoration
of Abraham
"Our Father
in Faith"
during the
Great
Jubilee of
the Year
2000:
Daughter
of Abraham
in faith as
well as in
the flesh,
Mary
personally
shared in
this
experience.
Like
Abraham, she
too accepted
the
sacrifice of
her Son, but
while the
actual
sacrifice of
Isaac was
not demanded
of Abraham,
Christ drank
the cup of
suffering to
the last
drop. Mary
personally
took part in
her Son's
trial,
believing
and hoping
at the foot
of the Cross
(cf. Jn.
19:25).
This was the
epilogue of
a long wait.
Having been
taught to
meditate on
the
prophetic
texts, Mary
foresaw what
awaited her
and in
praising the
mercy of
God,
faithful to
his people
from
generation
to
generation,
she gave her
own consent
to his plan
of
salvation;
in
particular,
she said her
"yes" to the
central
event of
this plan,
the
sacrifice of
that Child
whom she
bore in her
womb. Like
Abraham, she
accepted the
sacrifice of
her Son.
[175]
Here the
reference to
the
amalgamating
of the two
sacrifices
on the part
of Mary is
subtle but
real. Mary
is compared
to Abraham
in that both
of them gave
their
consent to
the
sacrifice of
their only
son, but in
the case of
Abraham, the
consent was
all that was
required. In
the case of
Mary,
however, the
sacrifice
was carried
out,
effectively
requiring of
her the
sacrifice of
her maternal
heart[176],
indeed of
her very
life.
The "joint
but
subordinate"
sacrifice on
the part of
Mary has
profound
ecclesial
reverberations.
In treating
of the
"woman
clothed with
the sun",
who appears
in the
twelfth
chapter of
the Book of
Revelation,
as being an
image of the
Church and
of Mary, the
Pope makes
this comment
in his
catechesis
of 29 May
1996:
Identified
by her
motherhood,
the woman
"was with
child and
she cried
out in her
pangs of
birth, in
anguish for
her
delivery"
(12:2). This
note refers
to the
Mother of
Jesus at the
Cross (cf.
Jn. 19:25),
where she
shares in
anguish for
the delivery
of the
community of
disciples
with a soul
pierced by
the sword
(cf. Lk.
2:35).
Despite her
sufferings,
she is
"clothed
with the
sun" -- that
is, she
reflects the
divine
splendour --
and appears
as a "great
sign" of
God's
spousal
relationship
with his
people.[177]
Here the
Pope, in
effect,
proposes a
datum of the
tradition
i.e., that
while Mary
gave birth
to Jesus in
a painless
way, her
intense
sufferings
in union
with Jesus
on Calvary
were the
birth pangs
by which she
"begets as
her children
all those
who become
[his]
disciples".
At the foot
of the
cross, then,
Mary is not
only a
partner in
the passion
(socia
passionis)[178],
but is
instrumental
in giving
birth to the
Church. Note
well that
there are
two striking
symbols for
the
generation
of the
Church on
Calvary: the
pierced
Heart of
Jesus from
which flows
blood and
water, "the
fountain of
sacramental
life in the
Church"
[179] and
the Heart of
Mary to
which the
Holy Father
makes an
allusion in
the above
text by
referring to
Lk. 2:35.
Quite
clearly,
there is a
partnership
for the sake
of our
salvation,
but it is
not a
partnership
of strict
equality, as
the Holy
Father tells
us in the
same
catechesis
of 29 May
1996:
It was
fitting that
like Christ,
the new
Adam, Mary
too, the new
Eve, did not
know sin and
was thus
capable of
co-operating
in the
Redemption.
Sin, which
washes over
humanity
like a
torrent,
halts before
the Redeemer
and his
faithful
Collaborator.
With a
substantial
difference:
Christ is
all holy by
virtue of
the grace
that in his
humanity
derives from
the divine
person: Mary
is all holy
by virtue of
the grace
received by
the merits
of the
Saviour.
[180]
Developing
the notion
of Mary's
labor pains
on Calvary
for the
birth of the
Church (cf.
Rev. 12:2),
the Pope
stated in
his
catechesis
of 17
September
1997:
On
Calvary,
Mary united
herself to
the
sacrifice of
her Son and
made her own
maternal
contribution
to the work
of
salvation,
which took
the form of
labour
pains, the
birth of the
new
humanity.
In
addressing
the words
"Woman,
behold your
son" to
Mary, the
Crucified
One
proclaims
her
motherhood
not only in
relation to
the Apostle
John but
also to
every
disciple.
The
Evangelist
himself, by
saying that
Jesus had to
die "to
gather into
one the
children of
God who are
scattered
abroad" (Jn.
11:52),
indicates
the Church's
birth as the
fruit of the
redemptive
sacrifice
with which
Mary is
maternally
associated.
[181]
Always
subordinate
and
secondary,
nonetheless
Mary's
"maternal
contribution
to the work
of
salvation"
is unique
and the
sacrifice by
which the
Church was
born cannot
be separated
by her
maternal
collaboration.
V.
Evaluation
At this
point I deem
it
indispensable
to introduce
into this
discussion
#25 of the
Second
Vatican
Council's
Dogmatic
Constitution
on the
Church Lumen
Gentium, a
text of
capital
importance
on the
Pope's
magisterium
or teaching
office:
This
loyal
submission
of the will
and
intellect
must be
given, in a
special way,
to the
authentic
teaching
authority [magisterium]
of the Roman
Pontiff,
even when he
does not
speak ex
cathedra in
such wise,
indeed, that
his supreme
teaching
authority be
acknowledged
with
respect, and
that one
sincerely
adhere to
decisions
made by him,
conformably
with his
manifest
mind and
intention,
which is
made known
principally
either (1)
by the
character of
the
documents in
question, or
(2) by the
frequency
with which a
certain
doctrine is
proposed, or
(3) by the
manner in
which the
doctrine is
formulated.
[182]
On the basis
of a careful
analysis of
this passage
I have
argued in my
book Totus
Tuus that
the Pope's
teaching on
consecration
or
entrustment
to Mary
forms an
important
component of
his
"ordinary
magisterium"
[183]and
that he has
brought this
doctrine to
a new level
of
importance.
I believe
that an
identical
case may be
made for his
teaching on
Mary's
altogether
unique role
in the work
of our
redemption
and even for
his use of
the term
Coredemptrix.
I would
certainly
not argue
that his use
of the word
Coredemptrix
occurs in
papal
documents of
the highest
teaching
authority or
that he has
proclaimed
the doctrine
or used the
word in the
most solemn
manner. I do
believe,
however,
that my
presentation
here and in
the other
essays that
I have
written on
this topic
demonstrates
beyond the
shadow of a
doubt that
the Holy
Father's
teaching on
Mary's
unique
collaboration
in and
contribution
to the work
of our
redemption
has brought
the teaching
to a new
clarity and
is an
unmistakable
component of
his ordinary
magisterium
-- precisely
on the basis
of the
second
criterion
indicated in
Lumen
Gentium #25,
the
frequency
with which
he has
proposed
this
doctrine. I
will go
further and
argue that
six
instances of
his use of
the term
Coredemptrix
to
characterize
Our Lady's
collaboration
in the work
of our
redemption
--
especially
in the light
of previous
magisterial
usage -- do
not deserve
to be
cavalierly
dismissed as
"marginal
[and]
therefore
devoid of
doctrinal
weight".[184]
I am
grateful to
Father
Ignazio
Calabuig,
O.S.M., one
of the
signers of
the
Czestochowa
Declaration
and
President of
the
Pontifical
Faculty
Marianum,
and his
colleagues
who have
recently
acknowledged
that my
study of the
use of the
term
Coredemptrix
published in
Maria
Corredentrice:
Storia e
Teologia I
was done
with
praiseworthy
precision
and clearly
indicates
that the
title is not
proscribed
and is
susceptible
of a correct
reading. I
still
respectfully
disagree
with them,
however,
when they
state that
the word
occurs only
in documents
of a
non-magisterial
character.
[185]
A final
question and
response:
"How do we
best
describe
this
secondary
and
subordinate,
but
nonetheless
active and
unique role
willed by
God for Mary
in the work
of our
redemption?"
Our Holy
Father has
used a good
number of
descriptive
titles such
as
collaborator
and
cooperator,
associate
and ally. He
has called
her "the
perfect
co-worker in
Christ's
sacrifice" (perfetta
cooperatrice
del
sacrificio
di Cristo)
[186] and
"the perfect
model for
those who
seek to be
united with
her Son in
his saving
work for all
humanity".
[187]
This is a
matter on
which
neither our
present Holy
Father nor
any of his
predecessors
have
pronounced
and we are
quite free
to debate
it. Quite
obviously
scholars,
theologians
and persons
of good will
have varying
opinions in
this regard.
My argument
would simply
be that none
of the
one-word
titles such
as
collaborator,
cooperator,
co-worker,
associate,
partner and
ally
sufficiently
accentuates
the
uniqueness
of Mary's
role whereas
others seem
to me to be
either
lengthy
phrases or
cumbersome
circum
locutions.[188]
While
granting
that five of
Pope John
Paul II's
usages of
the term
Coredemptrix
were passing
references,
I do not
believe that
these should
be
undervalued
any more
than the
three usages
by Roman
Congregations
at the
beginning of
the last
century or
the three
usages by
Pope Pius
XI. These
are a
testimony to
the Church's
living
tradition
and to the
legitimate
employment
of the term.
What I would
simply
present here
is that,
once it has
been made
clear that
the "co" in
Coredemptrix
does not
mean equal
to the
Redeemer,
but
subordinate
to him
[189], it is
arguable
that it
expresses
the reality
of Mary's
altogether
unique and
active
participation
better than
any other.
In any case,
the study of
the
magisterium
on this
matter
convinces me
that the
Holy Spirit
is moving
the Church
ineluctably
and ever
more
compellingly
in the
direction of
highlighting
Mary's
active role
in our
redemption.
We have seen
that the
papal
teaching has
become ever
more
vigorous and
insistent in
this regard
-- and I
have by no
means been
able to
present all
of it. In
fact, the
output from
this
pontificate
alone
exceeds that
of all the
previous
pontificates
taken
together!
The more
this
teaching is
studied,
understood
and
proclaimed,
the more
powerful
positive
results we
can expect
for the
Church and
the world.
Indeed, the
more we
grasp Mary's
divinely
ordained
role in our
salvation,
the more we
are
motivated to
call upon
her who is
the
Mediatrix of
all graces
and the
Advocate of
God's
people. In
this
dramatic
hour of
crisis it
will
certainly be
argued by
many that
there are
far more
urgent
matters to
be dealt
with and yet
in the
struggle
with the
powers of
darkness
which
continues
unabated,
who has the
Father given
as our
defense
along with
the "New
Adam", if
not the "New
Eve"? I
believe that
this is a
profound
truth which
the Spirit
has been
speaking to
the Church
in modern
times -- and
never more
than in our
own day
through our
present Holy
Father.
Laus
Cordibus
Jesu
Virginisque
Matris Eius
FOOTNOTES
[1] Cf. Arthur Burton Calkins, "Pope John Paul II's Teaching on Marian Coredemption" in Foundations II:113-147. Cf. also my study, "The Heart of Mary as Coredemptrix in the Magisterium of Pope John Paul II" in S. Tommaso Teologo: Ricerche in occasione dei due centenari accademici (Vatican City: Libreria Editrice Vaticana "Studi Tomistici #59," 1995) 320-335.
[2] Inseg XVIII/2 (1995) 934-935 [ORE 1414:11; MCat 25-27].
[3] Cf. Carol, "Our Lady's Coredemption," Mariology 2:382; Robichaud, "Mary, Dispensatrix of All Graces," Mariology 2:429.
[4] Cf. Lk. 2:19, 51.
[5] Armand J. Robichaud, S.M. supplies only one reference for this early period, that to Sixtus IV (1471-1484), in "Mary, Dispensatrix of All Graces," Mariology 2:429.
[6] This is the standard practice of compilations such as Our Lady: Papal Teachings, trans. Daughters of St. Paul (Boston: St. Paul Editions, 1961); Claudia Carlen, I.H.M., The Papal Encyclicals, 1740-1980 (Ann Arbor: The Pierian Press, 1990, c. 1981); ibid., Papal Pronouncements: A Guide, 1740-1978 (Ann Arbor: The Pierian Press, 1990) and Ugo Bellochi (ed.), Tutte le encicliche e i principali documenti pontifici emanati dal 1740 (Vatican City State: Libreria Editrice Vaticana, 1993 --) I --.
[7] Cf. the classic work of E. Druwé, S.J., "La Médiation universelle de Marie," in Maria I in which the first part of the study (pp. 427-537) deals with the doctrine of Mary's collaboration in the work of redemption and the second part (pp. 538-568) treats Our Lady's mediation or distribution of grace.
[8] Gabriele M. Roschini, O.S.M., Dizionario di Mariologia (Rome: Editrice Studium, 1961) 323.
[9] Cf. Giuseppe M. Besutti, O.S.M., Bibliografia Mariana 1958-1966 (Roma: Edizioni *Marianum+, 1968) 194-205; Bibliografia Mariana 1967-1972 (1974) 164-167; Bibliografia Mariana 1973-1977 (1980) 155-158; Bibliografia Mariana 1978-1984 (1988) 256-259; Bibliografia Mariana 1985-1989 (1993) 328-333.
[10] These distinctions are carefully delineated in Carol, "Our Lady's Coredemption," Mariology 2:380-381.
[11] Cf. also Mark I. Miravalle, S.T.D., Mary: Coredemptrix, Mediatrix, Advocate (Santa Barbara, CA: Queenship Publishing, 1993) xvi.
[12] Eamon R. Carroll, O.Carm., Understanding the Mother of Jesus (Wilmington, DE: Michael Glazier, Inc., 1979) 93.
[13] William G. Most, "Reparation to the Immaculate Heart," Cross and Crown 8 (1956) 139.
[14] Miravalle xv.
[15] On its origin, diffusion and the status quæstionis on its use up to 1969, cf. Prob 14-23.
[16] Cf. Prob 75; Theotokos 54. Pius' preference had to do with the theological disputes on this question which only came to a resolution at the Mariological Congress at Lourdes in 1958 shortly before his death. On this matter, cf. Il "calvario" 13.
[17] Cf. Juniper Carol's able handling of the objections in his masterful article, "Our Lady's Coredemption," Mariology 2:422-424.
[18] Quo vero eiusdem Virginis Perdolentis cultus augeatur, et fidelium pietas gratique animi sensus magis magisque foveantur erga misericordem humani generis Conredemptricem. AAS 1 (1908) 409; my trans. (emphasis my own); cf. Laurentin 23; Prob 21.
[19] Sunt quos amor pius erga Beatissimam inter virgines sic delectat, ut Iesum nunquam commemorare queant, nisi glorioso comitante nomine Matris suæ, corredemptricis nostræ, beatæ Mariæ. Laudabilis hæc consuetudo ad illam extenditur invocationem, seu christianam salutationem, circa quam Decretum supremæ H. S. Congregationis, die 27 martii 1913, datum est. Equidem, pluribus in locis salutantur christicolæ his verbis; Laudetur Iesus et Maria - Hodie et semper. AAS 5 (1913) 364; my trans. (emphasis my own); cf. Laurentin 24; Prob 21.
[20] Vergine benedetta, Madre di Dio, volgete benigna lo sguardo dal cielo, ove sedete regina, su questo misero peccatore, vostro servo. Esso, benché consapevole della sua indegnità, a risarcimento delle offese a voi fatte da lingue empie e blasfeme, dall'intimo del suo cuore vi benedice e vi esalta come la più pura, la più bella e la più santa di tutte le creature. Benedice il vostro santo nome, benedice le vostre sublimi prerogative di vera Madre di Dio, sempre Vergine, concepita senza macchia di peccato, di corredentrice del genere umano. AAS 6 (1914) 108; Joseph P. Christopher, Charles E. Spence and John F. Rowan (eds.), The Raccolta (Boston: Benziger Brothers, Inc., 1957) #329, pp. 228-229 (it should be noted that the English translation is rendered in the first person plural whereas the Italian is in the first person singular; emphasis my own); cf. Laurentin 24-25; Prob 21.
[21] Brunero Gherardini, La Madre: Maria in una sintesi storico-teologica (Frigento [AV]: Casa Mariana Editrice, 1989) 271 (my trans.).
[22] Il Redentore non poteva, per necessità di cose, non associare la Madre Sua alla Sua opera, e per questo noi la invochiamo col titolo di Corredentrice. Essa ci ha dato il Salvatore, l'ha allevato all'opera di redenzione fino sotto la croce, dividendo con Lui i dolori dell'agonia e della morte, in cui Gesù consumava la redenzione di tutti gli uomini. Domenico Bertetto, S.D.B., ed., Discorsi di Pio XI 2:1013; OL #326 (emphasis my own); cf. Laurentin 26; Carol, "Our Lady's Coredemption," Mariology 2:384.
[23] Il Papa diceva che essi venivano a celebrare presso il Vicaro di Cristo non solo il XIX centenario della Divina Redenzione, ma anche il XIX centenario di Maria, il centenario della Sua Corredenzione, della Sua universale Maternità. OR 25 marzo 1934, p. 1 (my trans.; emphasis my own).
[24] Quei giovani dovevano seguire il pensiero ed il desiderio di Maria Santissima, che è nostra Madre e Corredentrice nostra: dovevano sforzarsi ad essere, anch'essi, corredentori ed apostoli, secondo lo spirito dell'Azione Cattolica, ch'è appunto la cooperazione del laicato all'apostolato gerarchico della Chiesa. OR 25 marzo 1934, p. 1 (my trans.; emphasis my own); cf. Prob 21; Laurentin 26-27. Laurentin comments that coredeemer here is simply a synonym for apostle in the larger sense of the word!
[25] O Mater pietatis et misericordiæ, quæ dulcissimo Filio tuo humani generis Redemptionem in ara crucis consummanti compatiens et Coredemptrix adstitisti ... conserva nobis, quæsumus, atque adauge in dies pretiosos Redemptionis et tuæ compassionis fructus. OR 29-30 aprile 1935, p. 1; OL #334 (emphasis my own); cf. Laurentin 27; Carol, "Our Lady's Coredemption," Mariology 2:384.
[26] Laurentin 27-28 (my trans.).
[27] René Laurentin, A Short Treatise on the Virgin Mary trans. Charles Neumann, S.M. (Washington, NJ: AMI Press, 1991) 242-243. For an extensive analysis and refutation of this claim, cf. Alessandro Apollonio, F.I., "The Holy Spirit and Mary Coredemptrix" in Mary at the Foot of the Cross: Acts of the International Symposium on Marian Coredemption (New Bedford, MA: Academy of the Immaculate, 2001) 61-83 (esp. 77-80).
[28] Cf.Michael O'Carroll, C.S.Sp., "Still Mediatress of All Graces?" Miles Immaculatæ 24 (1988) 121-122; Theotokos 351-352.
[29] This apparition of Our Lady would be succeeded by a number of others in the nineteenth and twentieth centuries which would eventually be recognized by the Church as worthy of credence. Two popular books which trace these events are Don Sharkey, The Woman Shall Conquer (Milwaukee: The Bruce Publishing Company, 1952) and John Beevers, The Sun Her Mantle (Westminster, MD: The Newman Press, 1954).
[30] Cf. Theotokos 179-180. Interestingly, Father O'Carroll acknowledges an impetus for the definition in the apparition of 1830, cf. Theotokos 182.
[31] Cf. Totus Tuus 98-101.
[32] Cf. Theotokos 55-56.
[33] Cf. Totus Tuus 100.
[34] Cf. Totus Tuus 104-105.
[35] Instances of such study may be seen in the International Mariological Congresses held in Rome in 1950 and in Lourdes in 1958. The second volume of the proceedings of the 1950 congress and the fourth volume of the 1958 congress are almost completely devoted to the theme of Marian coredemption and mediation. Cf. De cooperatione B.V.Mariæ in acquisitione et distributione gratiarum Vol. II of Alma Socia Christi: Acta Congressus Internationalis Mariologici-Mariani, Romæ Anno MCML celebrati (Rome: Academia Mariana, 1952) and Cooperatio B.V.Mariæ et Ecclesiæ ad Christi redemptionem Vol IV of Maria et Ecclesia: Acta Congressus Internationalis Mariologici-Mariani, in civitate Lourdes Anno MCMLVIII celebrati (Rome: Academia Mariana, 1959).
[36] Cf. Il "calvario" 7-8.
[37] Cf. Theotokos 308.
[38] Cf. Michael O'Carroll, C.S.Sp., "Mary's Mediation: Vatican II and John Paul II" in Virgo Liber Verbi: Miscellanea di studi in onore di P. Giuseppe M. Besutti, O.S.M. (Rome: Edizioni *Marianum+, 1991) 543; Theotokos 352. In the latter article Father O'Carroll gives the number of Fathers asking for a statement on Mary's mediation as 382.
[39] G. Besutti, O.S.M., Lo schema mariano al Concilio Vaticano II (Rome: Edizioni Marianum-Desclée, 1966) 17.
[40] Cf. Il "calvario" 14.
[41] Lo schema 28-29.
[42] Omissæ sunt expressiones et vocabula quædam a Summis Pontificibus adhibita, quæ licet in se verissima, possent difficulius intelligi a fratribus separatis (in casu a protestantibus). Inter alia vocabula adnumerari queunt sequentia: *Corredemptrix humani generis+ [S. Pius X, Pius XI] ... Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani Secundi, Vol., I, Pt. IV (Typis Polyglottis Vaticanis, 1971) 99; my trans. Cf. Gabriele M. Roschini, O.S.M., Maria Santissima nella Storia della Salvezza II (Isola del Liri: Tipografia M. Pisani, 1969) 111-112.
[43] Cf. Thomas Mary Sennott, O.S.B., "Mary Mediatrix of All Graces, Vatican II and Ecumenism," Miles Immaculatæ 24 (1988) 151-167; Theotokos 242-245.
[44] Cf. Ralph M. Wiltgen, S.V.D., The Rhine Flows Into the Tiber: A History of Vatican II (Rockford, IL: Tan Books and Publishers, Inc., 1985, c. 1967) 90-95, 153-159.
[45] Cf. my article "'Towards Another Marian Dogma?' A Response to Father Angelo Amato," Marianum LIX (1997) 163-165.
[46] Inseg XVIII/2 (1995) 1369-1370 [ORE 1421:13; MCat 51-52]; emphasis my own.
[47] salvificam voluntatem Dei, pleno corde et nullo retardata peccato, complectens, semetipsam ut Domini ancillam personæ et operi Filii sui totaliter devovit, sub Ipso et cum Ipso, omnipotentis Dei gratia, mysterio redemptionis inserviens. CDD 195; Flannery 416 (I have altered the word order of the translation found in Flannery).
[48] Merito igitur SS. Patres Mariam non mere passive a Deo adhibitam, sed libera fide et oboedientia humanæ saluti cooperantem censent. Ipsa enim, ut ait S. Irenæus, *oboediens et sibi et universo generi humano causa facta est salutis+. Unde non pauci Patres antiqui in prædicatione sua cum eo libenter asserunt: *Hevæ inoboedientiæ nodum solutionem accepisse per oboedientiam Mariæ; quod alligavit virgo Heva per incredulitatem hoc virginem Mariam solvisse per fidem+; et comparatione cum Heva instituta, Mariam *matrem viventium+ appellant, sæpiusque affirmant: *mors per Hevam, vita per Mariam+. CDD 195; Flannery 416.
[49] Cf. Theotokos 139-141.
[50] Ita etiam B. Virgo in peregrinatione fidei processit, suamque unionem cum Filio fideliter sustinuit usque ad crucem, ubi non sine divino consilio stetit (cf. Io. 19, 25), vehementer cum Unigenito suo condoluit et sacrificio Eius se materno animo sociavit, victimæ de se genitæ immolationi amanter consentiens. CDD 197; Flannery 417.
[51] Filioque suo in cruce morienti compatiens, operi Salvatoris singulari prorsus modo cooperata est, oboedientia, fide, spe et flagrante caritate, ad vitam animarum supernaturalem restaurandam. CDD 199; Flannery 418.
[52] Gherardini 281.
[53] Cf. Roschini, Maria Santissima nella Storia della Salvezza II:113.
[54] For the sake of consistency in usage I have regularly capitalized the word Coredemptrix and spelled it without a hyphen. The translations in the weekly English edition of L'Osservatore Romano [ORE] have varied with regard to capitalization and have regularly rendered it Co-redemptrix.
[55] Maria, pur concepita e nata senza macchia di peccato, ha partecipato in maniera mirabile alle sofferenze del suo divin Figlio, per essere Corredentrice dell'umanità. Inseg V/3 (1982) 404; my trans.; emphasis my own.
[56] Alla Madonna -- la Corredentrice -- San Carlo si rivolge con accenti singolarmente rivelatori. Inseg VII/2 (1984) 1151 [ORE 860:1]; emphasis my own.
[57] Crucificada espiritualmente con el Hijo crucificado, contemplaba con caridad heroica la muerte de su Dios, *consintiendo amorosamente en la inmolación de la Víctima que Ella misma había engendrado+. ... Habiendo sufrido por la Iglesia, María mereció convertirse en la Madre de todos los discípulos de su Hijo, la Madre de su unidad. Efectivamente, el papel corredentor de María no cesó con la glorificación del Hijo. Inseg VIII/1 (1985) 318-319 [ORE 876:7]; emphasis my own.
[58] Al desiderio del Redentore faccia generoso riscontro il desiderio nostro, auspice Maria, la Corredentrice, alla quale eleviamo con piena effusione la nostra preghiera. Inseg VIII/1 (1985) 889-890 [ORE 880:12]; emphasis my own.
[59] Maria Santissima, Corredentrice del genere umano accanto al suo Figlio, vi dia sempre coraggio e fiducia! Inseg XIII/1 (1990) 743:1; my trans.; emphasis my own.
[60] La invocò come Immacolata, Addolorata e Corredentrice, esaltandone il ruolo singolare nella storia della salvezza e nella vita del popolo cristiano. Inseg XIV/2 (1991) 756 [ORE 1211:4]; emphasis my own.
[61] Cf. Laurentin 15-16; Carol, "Our Lady's Coredemption," Mariology 2: 398-409.
[62] Cf. Alessandro Apollonio, F.I., "I 'Punti Fermi' della Corredenzione Mariana" in Maria Corredentrice: Storia e Teologia I (Frigento [AV]: Casa Mariana Editrice *Bibliotheca Corredemptionis B. V. Mariæ+ Studi e Richerche 1, 1998) 23.
[63] Inseg XX/1 (1997) 621-622 [ORE 1487:7; MCat 185-186]; emphasis my own.
[64] A voi tutti provati dalla sofferenza, che mi ascoltate, c'è forse bisogno di ricordare che il vostro dolore vi unisce sempre più all'Agnello di Dio, il quale mediante la sua Passione ha *cancellato il peccato del mondo+? E che quindi anche voi, associati a Lui nella passione, potete essere corredentori dell'umanità? Voi conoscete queste luminose verità. Non stancatevi mai di offrire le vostre pene per la Chiesa, perché tutti suoi figli siano coerenti con la loro fede, perseverenti nella preghiera e ferventi nella speranza. Inseg IV/1 (1981) 896 [ORE 679:6]; emphasis my own.
[65] Agli ammalati qui presenti e a quelli che sono nelle corsie degli ospedali, nelle case di cura e nelle famiglie dico: non sentitevi mai soli, perché il Signore è con voi e non vi abbandona mai. Siate coraggiosi e forti: unite i vostri dolori e le vostre sofferenze a quelli del Crocifisso e diventerete corredentori dell'umanità, insieme al Cristo. Inseg V/1 (1982) 91 [my trans.] emphasis my own.
[66] *El candidato debe ser irreprochable+, amonesta nuevamente San Pablo. La dirección espiritual personal debe cultivar en ellos un amor sin medida a Cristo y a su Madre, y unas ansias inmensas de asociarse íntimamente a la obra de la corredención. Inseg XI/2 (1988) 1216 [ORE 1041:4]; emphasis my own.
[67] OR 4 Giugno 1997, p. 10 [ORE 1494:12].
[68] OR 4 Giugno 1997, p. 10 [ORE 1497:10].
[69] OR 4 Giugno 1997, p. 10-11 [ORE 1498:9-10].
[70] OR 4 Giugno 1997, p. 10 [ORE 1497:10].
[71] The original Italian speaks of documenti pontifici secondari, e quindi senza peso dottrinale.
[72] Il "calvario" 30; my trans.
[73] OR 14 dicembre 1995, p. 4 [ORE 1421:13].
[74] Cf. #22, 38-41.
[75] Cf. Totus Tuus 184-187.
[76] Inseg XVIII/2 (1995) 934-937 [ORE 1414:11; MCat 25-28]; cf. footnote 2 above.
[77] Cf. my treatment of this theme in "Mary as Coredemptrix, Mediatrix and Advocate in the Contemporary Roman Liturgy," Foundations I:55-57.
[78] Cf. my treatment of this theme in MMC 179-187.
[79] Sed enim hæc duo intimo necessitatis vinculo continentur inter se: cruciatibus Iesu compati et Mariæ doloribus. Nam ut Adam primus feminam habuit in prævaricatione sociam, sic alter in salutis nostræ reparatione participem voluit eam, quam de Cruce mulierem appellando, Evam alteram declaravit, idest Matrem ineffabiliter dolentem omnium hominum, quibus ipse ut vitam acquireret, moriebatur. AAS 12 (1920) 224; Bro. Richard Zehnle, S.M. (trans.), "Marian Doctrine of Benedict XV," Marian Reprint 70:9; emphasis my own.
[80] Non sono forse Gesù e Maria i due sublimi amori del popolo cristiano? Non sono essi il novello Adamo e la novella Eva, che l'albero della croce riunisce nel dolore e nell'amore a riparare la colpa dei nostri progenitori dell'Eden...? OR 22-23 aprile 1940, p. 1; Domenico Bertetto, S.D.B. (ed.), Il Magistero Mariano di Pio XII (Rome: Edizioni Paoline, 1956) #43 [OL #359]; emphasis my own.
[81] nova veluti Eva. AAS 35 (1943) 247 [OL #383].
[82] Maxime autem illud memorandum est, inde a sæculo II, Mariam Virginem a Sanctis Patribus veluti novam Hevam proponi novo Adæ, etsi subiectam, arctissime coniunctam in certamine illo adversus inferorum hostem, quod, quemadmodum in protoevangelio præsignificatur, ad plenissimam deventurum erat victoriam de peccato ac de morte, quæ semper in gentium Apostoli scriptis inter se copulantur. AAS 42 (1950) 768 [OL #519]; emphasis my own.
[83] Quibus ex rationibus huiusmodi argumentum eruitur: si Maria, in spirituali procuranda salute, cum Iesu Christo, ipsius salutis principio, ex Dei placito sociata fuit, et quidem simili quodam modo, quo Heva fuit cum Adam, mortis principio, consociata, ita ut asseverari possit nostræ salutis opus, secundum quandam *recapitulationem+ peractum fuisse, in qua genus humanum, sicut per virginem morti adstrictum fuit, ita per virginem salvatur. AAS 46 (1954) 634-635 [OL #705]; emphasis my own.
[84] Arcto et indissolubili vinculo mysterio Incarnationis et Redemptionis coniuncta Beatissima Virgo Maria, Immaculata, expleto terrestris cursu, corpore et anima ad cælestem gloriam est assumpta et Filio suo, qui resurrexit a mortuis, similis reddita, sortem omnium iustorum in antecessum accepit; credimus Sanctissimam Dei Genetricem, novam Hevam, Matrem Ecclesiæ, cælitus nunc materno pergere circa Christi membra munere fungi, quo ad gignendam augendamque vitam divinam in singulis hominum redemptorum animis opem confert. AAS 60 (1968) 438-439 [TPS 13:278]; emphasis my own.
[85] Maria, nova Mulier, proxima Christo adstat, novo Homini, in cuius mysterio tantummodo hominis mysterium clarescit. AAS 66 (1974) 166 [St. Paul Editions 49]. Interestingly, the Latin title of the 20th mass formulary in the Collection of Masses of the Blessed Virgin Mary [Collectio Missarum de Beata Maria Virgine] is also Sancta Maria, Mulier Nova, but it was rendered into English as "Holy Mary, the New Eve".
[86] Cf. my article in Foundations I:52-54.
[87] Theotokos 53. Cf. entire article 53-55 and also Michael O'Carroll, C.S.Sp., "Socia: the word and idea in regard to Mary," Ephemerides Mariologicæ 25 (1975) 337-357.
[88] The cornerstone of this school is the so-called Franciscan thesis: the absolute primacy of the Word Incarnate (Kingship of Christ) and his Blessed Mother's association uno eodemque decreto in that primacy. The late Father Juniper B. Carol, O.F.M., in his last major work, put the Franciscan thesis succinctly thus: that "Christ and His Blessed Mother were efficaciously predestined to existence with a logical priority to all others." Why Jesus Christ? Thomistic, Scotistic and Conciliatory Perspectives (Manassas, VA: Trinity Communications, 1986) 4.
[89] ad illius Virginis primordia transferre, quæ uno eodemque decreto cum Divinæ Sapientiæ incarnatione fuerant præstituta. Pii IX Acta I:599 [OL #34].
[90] It was reiterated by Pius XII in Munificentissimus Deus [AAS 42 (1950) 768 [OL #520] and by the Second Vatican Council which stated in LG #61 that Mary was predestined to be the Mother of God from eternity by that decree of divine Providence which determined the incarnation of the Word [Beata Virgo, ab æterno una cum divini Verbi incarnatione tamquam Mater Dei prædestinata, divinæ Providentiæ consilio. CDD 199]. Paul VI also cited this text in Marialis Cultus #25 [AAS 66 (1974) 136; St. Paul Editions 23]. In Redemptoris Mater John Paul II says: "In the mystery of Christ she is present even 'before the creation of the world,' as the one whom the Father 'has chosen' as Mother of his Son in the Incarnation. ...In an entirely special and exceptional way Mary is united to Christ, and similarly she is eternally loved in this 'beloved Son'." [In mysterio Christi ea est præsens iam *ante mundi constitutionem+, utpote quam Pater elegerit Matrem Filii sui in incarnatione. ... Maria ratione omnino singulari et extraordinaria iuncta est Christo, et item in æternitate amatur in hoc *Filio dilecto+]. Inseg X/1 (1987) 687 [St. Paul Editions 14].
[91] Quocirca sicut Christus Dei hominumque mediator, humana assumpta natura, delens quod adversus nos erat chirographum decreti, illud cruci triumphator affixit; sic Sanctissima Virgo, arctissimo et indissolubili vinculo cum Eo coniuncta, una cum Illo et per Illum, sempiternas contra venenosum serpentem inimicitias exercens, ac de ipso plenissime triumphans, illius caput immaculato pede contrivit. Pii IX Acta I:607 [OL #46]; emphasis my own.
[92] Revera primævæ labis expers Virgo, adiecta Dei Mater, et hoc ipso servandi hominum generis consors facta, tanta apud Filium gratia et potestate valet, ut maiorem nec humana nec angelica natura assecuta umquam sit, aut assequi possit. ASS 16 (1883) 114 [Rosary #19]; emphasis my own.
[93] On Mary as "Minister of Grace according to the magisterium", cf. Arthur Burton Calkins, "Mary as Coredemptrix, mediatrix and Advocate in the Contemporary Roman Liturgy" in Foundations I:70-82.
[94] Nam, inde, divino consilio, sic illa coepit advigilare Ecclesiæ, sic nobis adesse favere mater, ut quæ sacramenti humanæ redemptionis patrandi administra fuerat eademque gratiæ ex illo in omne tempus derivandæ esse pariter administra, permissa ei pæne immensa potestate. ASS 28 (1895-1896) 130 [OL #169]; emphasis my own). Cf. Prob 84-85.
[95] Inter hæc ad magnam Dei Matrem eamdemque reparandi humani generis consortem ultro animus convolavit, ad quam trepidis in rebus confugere catholicis hominibus præcipuum semper ac solemne fuit. ASS 31 (1898-1899) 257 [OL #212]; emphasis my own.
[96] His positis, ut ad propositum redeamus, cui Nos non iure recteque affirmasse videbimur, Mariam, quæ a Nazarethana domo ad Calvariæ locum assiduam se Iesu comitem dedit, eiusque arcana cordis ut nemo alius novit, ac thesauros promeritorum eius materno veluti iure administrat, maximo certissimoque esse adiumento ad Christi notitiam atque amorem? ASS 36 (1903-1904) 454-455 [OL #235]; emphasis my own.
[97] ASS 36 (1903-1904) 457 [OL #241].
[98] Siquidem augusta Virgo, sine primæva labe concepta, ideo Christi Mater delecta est, ut redimendi generis humani consors efficeretur; ex quo sane tantam apud Filium gratiam potentiamque adepta est, ut maiorem nec humana nec angelica natura assequi unquam possit. AAS 25 (1933) 80 [OL #319]; emphasis my own.
[99] As Cardinal Secretary of State under Pius XI, he had used the term Coredemptrix in speaking of Our Lady (cf. OR 8 dicembre 1937, p. 3-4), but abstained from its use as Pope, preferring instead to speak of Mary as socia Christi. Cf. Theotokos 54; Prob 22.
[100] Ele o Filho Deus, reflecte sobre a celeste M e a glória, a majestade, o império de sua realeza; - porque associada, como M e e Ministra, ao Rei dos mártires na obra inefável da humana Redenç o, lhe é para sempre associada, com cum poder quasi imenso, na distribuiçao das graças que da Redenç o derivam. AAS 38 (1946) 266 [OL #413]; emphasis my own.
[101] AAS 42 (1950) 768 [OL #520]; for commentary cf. Carol, "Our Lady's Coredemption," Mariology 2:385-386.
[102] Iamvero in hoc perficiendo redemptionis opere Beatissima Virgo Maria profecto fuit cum Christo intime consociata. AAS 46 (1954) 634 [OL #704].
[103] socia in divini Redemptoris opera. AAS 46 (1954) 635 [OL #706].
[104] Sicut Christus, eo quod nos redemit, speciali titulo Dominus est ac Rex noster, ita et Beata Virgo, propter singularem modum, quo ad nostram redemptionem concurrit. AAS 46 (1954) 634 [OL #704].
[105] eiusque socia in Hevæ filiis revocandis ad divinæ gratiæ vitam. AAS 48 (1956) 332.
[106] )No mantiene todavía y siempre vivo el fuego de los misioneros en su apostolado la que en su vida terrena estuvo tan íntimamente asociada a la obra de Cristo y de sus discípulos? AAS 52 (1960) 53 [my trans.]; cf. Prob 77.
[107] Accanto a Gesù si trova la Madre sua, Regina Sanctorum omnium, suscitatrice di santità nella Chiesa di Dio, e suo primo fiore di grazia. Intimamente associata alla Redenzione nei disegni eterni dell'Altissimo, la Madonna, come ha cantato Severiano di Gabala *è la madre della salvezza, la fonte della luce divenuta visibile+. AAS 55 (1963) 10 [TPS 8:375]; emphasis my own. Cf. Prob 77.
[108] Cf. Totus Tuus 106-107.
[109] Ecclesia enim ipsa non efficitur tantum ordine suo hierarchico, sacra liturgia, sacramentis, compage institutorum suorum, sed intima eius vis et proprietas, fons præcipuus efficacitatis, qua homines sanctificat, posita sunt in mystica eius coniunctione cum Christo; quam guidem coniunctionem censere non possumus abstractam ab Ea, quæ est Mater Verbi Incarnati, et quam Christus ipse sibi intime sociavit ad nostram salutem procurandam. AAS 56 (1964) 1014 [TPS 10:138]; emphasis my own.
[110] Mater Iesu Christi eique coniunctissima Socia. AAS 59 (1967) 467 [St. Paul Editions (NCWC trans.) 3].
[111] quæque Filii socia fuit in supernaturali animorum vita redintegranda. AAS 59 (1967) 473 [St. Paul Editions (NCWC trans.) 10].
[112] socia Redemptoris. AAS 66 (1974) 134 [St. Paul Editions 21].
[113] eiusdem Salvatoris Mater et socia. AAS 66 (1974) 142 [St. Paul Editions 28].
[114] asociada misteriosamente y para siempre a la obra de Cristo. AAS 66 (1974) 728 [MGMO 176].
[115] La Chiesa cattolica, del resto, ha sempre creduto che lo Spirito Santo, intervenendo in modo personale, anche se in comunione inscindibile con le altre Persone della SS. Trinità, nell'opera dell'umana salvezza ha associato a se stesso l'umile vergine di Nazareth. AAS 67 (1975) 355-356 [MGMO 190].
[116] Inseg VI/1 (1983) 1135-1136 [ORE 783:1]; emphasis my own.
[117] Inseg XX/2 (1997) 565 [ORE 1513:11; MCat 246].
[118] Inseg XIX/1 (1996) 116 [ORE 1426:11; MCat 62].
[119] Inseg XIX/1 (1996) 1392 [ORE 1444:11; MCat 96].
[120] Inseg XX/1 (1997) 750-751 [ORE 1489:11, MCat 189-190].
[121] Inseg XX/1 (1997) 622 [ORE 1487:7; MCat 186].
[122] Inseg XX/2 (1997) 35 [ORE 1500:7; MCat 208]; emphasis my own.
[123] Cf. my treatment of this matter in Totus Tuus 162-168.
[124] Inseg XX/2 (1997) 56 [ORE 1502:7; MCat 210]; emphasis my own.
[125] For the magisterial background and foundation for this analogy, cf. Totus Tuus 85-86; 102-105.
[126] On John the Geometer's contribution to Mariology, cf. Theotokos 203-204.
[127] Inseg XVIII/2 (1995) 935 [ORE 1414:11; MCat 26]; except for titles, emphasis my own.
[128] Theotokos 204.
[129] Quum enim se Deo vel ancillam ad matris officium exhibuit vel totam cum Filio in templo devovit, utroque ex facto iam tum consors cum eo extitit laboriosæ pro humano genere expiationis: ex quo etiam in acerbissimis Filii angoribus et cruciamentis, maxime animo condoluisse dubitandum non est. Ceterum præsente ipsa et spectante, divinum illud sacrificium erat conficiendum, cui victimam de se generosa aluerat; quod in eisdem mysteriis postremum flebiliusque obversatur: stabat iuxta Crucem Iesu Maria Mater eius, quæ tacta in nos caritate immensa ut susciperet filios, Filium ipsa suum ultro obtulit iustitiæ divinæ, cum eo commoriens corde, doloris gladio transfixa. ASS 27 (1894-1895) 178 [OL #151]; emphasis my own.
[130] Ad hæc, Deiparæ sanctissimæ non hoc tantum in laude ponendum est quod nascituro ex humanis membris Unigenito Deo carnis suæ materiam ministravit, qua nimirum saluti hominum compararetur hostia; verum etiam officium eiusdem hostiæ custodiendæ nutriendæque, atque adeo, stato tempore, sistendæ ad aram. ASS 36 (1903-1904) 453 [Burke 55 (alt.)]; emphasis my own).
[131] Enimvero tradunt communiter Ecclesiæ Doctores, B. Mariam Virginem, quæ a vita Iesu Christi publica veluti abesse visa est, si Ipsi mortem oppetenti et Cruci suffixo adfuit, non sine divino consilio adfuisse. Scilicet ita cum Filio patiente et moriente passa est et pæne commortua, sic materna in Filium jura pro hominum salute abdicavit placandæque Dei justitiæ, quantum ad se pertinebat, Filium immolavit, ut dici merito queat, Ipsam cum Christo humanum genus redemisse. AAS 10 (1918) 181-182 [OL #267]; emphasis my own. For commentary on this text, cf. Prob 90-91; Carol, "Our Lady's Coredemption," Mariology 2:383-384.
[132] ad illius Virginis primordia transferre, quæ uno eodemque decreto cum Divinæ Sapientiæ incarnatione fuerant præstituta. Pii IX Acta I:599 [OL #34].
[133] Hisce denique votis inceptisque Nostris præsens arrideat Virgo Dei Parens benignissima, quæ, cum Iesum nobis Redemptorem ediderit, aluerit, apud crucem hostiam obtulerit, par arcanam cum Christo coniunctionem eiusdemque gratiam omnino singularem, Reparatrix item exstitit pieque appellatur. AAS 20 (1928) 178 [OL #287]; emphasis my own.
[134] Pii IX Acta I:610 [OL #52].
[135] Cf. Theotokos 336-337.
[136] ASS 28 (1895-1896) 130-31 [OL #170].
[137] Cf. Theotokos 125-126.
[138] ASS 36 (1903-1904) 454 [OL #233].
[139] Ipsa fuit, quæ vel propriæ, vel hereditariæ labis expers, arctissime semper cum Filio suo coniuncta, eundem in Golgotha, una cum maternorum iurium maternique amoris sui holocausto, nova veluti Eva, pro omnibus Adæ filiis, miserando eius lapsu foedatis, Æterno Patri obtulit; ita quidem, ut quæ corpore erat nostri Capitis mater, spiritu facta esset, ob novum etiam doloris gloriæque titulum, eius membrorum omnium mater. AAS 35 (1943) 247-248 [OL #383]; emphasis my own. Pius XII quoted the first part of this text again in his Encyclical Letter Ad Cæli Reginam of 11 October 1954, AAS 46 (1954) 635 [OL #705].
[140] Noi confidiamo che, in forza di quest'omaggio alla Vergine Santissima, gli Italiani tutti con rinnovato fervore venerino in Lei la Madre del Corpo Mistico, di cui l'Eucaristia è simbolo e centro vitale; imitino in Lei il modello più perfetto dell'unione con Gesù, nostro Capo; a Lei si uniscano nell'offerta della Vittima divina, e dalla sua materna intercessione implorino per la Chiesa i doni della unità, della pace, soprattutto una più rigogliosa e fedele fioritura di vocazioni sacerdotali. AAS 51 (1959) 713 [TPS 6:94]; emphasis my own.
[141] Cf. Colman E. O'Neill, O.P., Meeting Christ in the Sacraments (Staten Island, N. Y.: Alba House, 1991; rev. ed. Romanus Cessario, O.P.) 221-231.
[142] On the distinction between the manner in which priests and the faithful offer the divine victim in the Mass, Cf. Pius XII's Encyclical Letter Mediator Dei of 20 November 1947, AAS 39 (1947) 553-555 [Pierre Veuillot (ed.), The Catholic Priesthood According to the Teaching of the Church: Papal Documents from Pius X to Pius XII (1939-1954) (Dublin: Gill and Son, 1957), Book I, Vol. 2, #229-232] and Meeting Christ in the Sacraments 209-214.
[143] Ecclesia ipsa, maxime a medii ævii sæculis, in Virgine, Filium Ierusalem afferente, ut sisteret Domino (cf. Lc. 2, 22), voluntatem offerendi, seu ut aiunt, oblativam, intuita est, quæ suetum ritus intellectum excederet. Cuius sane rei testimonio est illa S. Bernardi dulcis compellatio: Offer Filium, Virgo Sacrata, et benedictum fructum ventris tuo Domino repræsenta. Offer ad nostram omnium reconciliationem hostiam sanctam, Deo placentem.
Hæc autem Matris et Filii coniunctio in opere Redemptionis summe enituit in Calvariæ monte, in quo Christus semetipsum obtulit immaculatum Deo (Hebr. 8, 14), atque Maria, prope Crucem stans (cf. Io. 19, 25), vehementer cum Unigenito suo condoluit et sacrificio Eius se materno animo sociavit, victimæ de se genitæ immolationi amanter consentiens, quam et ipsa æterno Patri obtulit. AAS 66 (1974) 131-132 [St. Paul Editions 19].
[144] Cf. footnote #2 above.
[145] AAS 35 (1943) 247.
[146] Nato dalla Vergine per essere oblazione pura, santa ed immacolata, Cristo compì sull'altare della Croce il sacrificio unico e perfetto, che ogni Messa, in modo incruento, rinnova e rende attuale. A quell'unico sacrificio ebbe parte attiva Maria, la prima redenta, la Madre della Chiesa. Stette accanto al Crocifisso, soffrendo profondamente col suo Unigenito; si associò con animo materno al suo sacrificio; acconsentì con amore alla sua immolazione: lo offrì e si offrì al Padre. Ogni Eucaristia è memoriale di quel Sacrificio e della Pasqua che ridonò vita al mondo; ogni Messa ci pone in communione intima con lei, la Madre, il cui sacrificio *ritorna presente+, com *ritorna presente+ il sacrificio del figlio alle parole della Consacrazione del pane e del vino pronunciate dal sacerdote. Inseg VI/1 (1983) 1447 [ORE 788:2]; emphasis my own.
[147] Occorre soprattutto osservare che Maria è stata creata immacolata, al fine di poter meglio agire in nostro favore. La pienezza di grazia le ha permesso di adempiere perfettamente la sua missione di collaborazione con l'opera di salvezza: ha dato il massimo valore alla sua cooperazione al sacrificio. Quando Maria ha presentato al Padre il Figlio inchiodato alla croce, la sua offerta dolorosa è stata interemente pura. Inseg VI/2 (1983) 1265 [ORE 813:1]; emphasis my own.
[148] Carissimi Fratelli e Sorelle, sappiate anche voi offrire al Signore le gioie e le fatiche quotidiane, in communione con Cristo e per intercessione della Madre sua, qui venerata mentre presenta al Padre il Figlio immolato per la nostra salvezza. [Inseg XVIII/1 (1995) 542 [ORE 1384:3]; emphasis my own.
[149] *Iuxta crucem Iesu+ (Io. 19, 25), fit Maria illius deditionis particeps quam Filius facit sui ipsius: Iesum offert, tradit illum, semel in sempiternum eum generat pro nobis. Illud *fiat+ Annunciationis die prolatum plene maturescit Crucis die, cum Mariæ tempus accidit suscipiendi et pariendi veluti filium unumquemque hominem factum discipulum, in quem redimentem Filii amorem effundit: *Cum vidisset ergo Iesus matrem et discipulum, quem diligebat, dicit matri: "Mulier, ecce filius tuus"+ (Io. 19, 26). AAS 87 (1995) 520 [ORE 1385:XIX]; emphasis my own.
[150] Id officii debent profecto Christiani fideles beatæ Mariæ Virginis, tanquam parenti dulcissimæ filii, ut memoriam Dolorum, quos acerbissimos illa, stans præsertim juxta crucem Jesu, singulari et invicta fortitudine constantiaque pertulit, ac pro eorum salute æterno Patri obtulit, assiduo studio et benevolentia colant. Summa Aurea 7:495 [OL #12]; emphasis my own.
[151] Quum enim se Deo vel ancillam ad matris officium exhibuit vel totam cum Filio in templo devovit, utroque ex facto iam tum consors cum eo extitit laboriosæ pro humano genere expiationis. ASS 27 (1894-1895) 178 [OL #151]; emphasis my own.
[152] Hinc Matris et Filii nunquam dissociata consuetudo vitæ et laborum, ut æquue in utrumque caderent Prophetæ verba: Deficit in dolore vita mea, et anni mei in gemitibus. Quum vero extremum Filii tempus advenit, stabat iuxta crucem Iesu Mater eius, non in immani tantum occupata spectaculo, sed plane gaudens quod Unigenitus suus pro salute generis humani offerretur, et tantum etiam compassa est, ut, si fieri potuisset, omnia tormenta quæ Filius pertulit, ipsa multo libentius sustineret. Ex hac autem Mariam inter et Christum communione dolorum ac voluntatis, promeruit illa ut reparatrix perditi orbis dignissime fieret, atque ideo universorum munerum dispensatrix quæ nobis Iesus nece et sanguine comparavit. ASS 36 (1903-1904) 453-454 [OL #232-233].
[153] Scilicet ita cum Filio patiente et moriente passa est et pæne commortua, sic materna in Filium jura pro hominum salute abdicavit placandæque Dei justitiæ, quantum ad se pertinebat, Filium immolavit, ut dici merito queat, Ipsam cum Christo humanum genus redemisse. AAS 10 (1918) 182 [OL #267]; emphasis my own.
[154] Benedict's terminology [non sine divino consilio] also appears in LG #58.
[155] Sed enim hæc duo intimo necessitatis vinculo continentur inter se: cruciatibus Iesu compati et Mariæ doloribus. AAS 12 (1920) 224 [Bro. Richard Zehnle, S.M. (trans.), "Marian Doctrine of Benedict XV," Marian Reprint 70:9].
[156] L'immagine della Vergine, della Madre di Dio avverte e caramente ammonisce che non deve passare giorno senza il ricordo della Madre celeste, che ci è stata affidata sotto la croce e che ha unito i suoi dolori e quelli del Redentore per la salvezza dei suoi figli. Domenico Bertetto, S.D.B. (ed.), Discorsi di Pio XI 2:988 [my trans.]; emphasis my own.
[157] Il Redentore non poteva, per necessità di cose, non associare la Madre Sua alla Sua opera, e per questo noi la invochiamo col titolo di Corredentrice. Essa ci ha dato il Salvatore, l'ha allevato all'opera di redenzione fino sotto la croce, dividendo con Lui i dolori dell'agonia e della morte, in cui Gesù consumava la redenzione di tutti gli uomini. Domenico Bertetto, S.D.B. (ed.), Discorsi di Pio XI 2:1013 [OL #326 (alt.)]; emphasis my own.
[158] AAS 44 (1952) 429 [OL #568]; emphasis my own.
[159] Cum enim ex Dei voluntate in humanæ Redemptionis peragendo opere Beatissima Virgo Maria cum Christo fuerit indivulse coniuncta, adeo ut ex Iesu Christi caritate eiusque cruciatibus cum amore doloribusque ipsius Matris intime consociatis sit nostra salus profecta ... AAS 48 (1956) 352 [OL #778]; emphasis my own.
[160] D-H #3926.
[161] On Pius XII's treatment of the Hearts of Jesus and Mary, cf. my commentary in Foundations I:67 and my article, "The Cultus of the Hearts of Jesus and Mary in the Papal Magisterium from Pius IX to Pius XII" Acta Congressus Mariologici-Mariani Internationalis in Sanctuario Mariano Kevelaer (Germania) Anno 1987 Celebrati II: De Cultu Mariano Saeculis XIX et XX usque ad Concilium Vaticanum II Studia Indolis Generalioris (Rome: Pontificia Academia Mariana Internationalis, 1991) 381-392.
[162] Ma questo gaudio è altresì un fiore purpureo di sacrificio: sacrificio della Madre benedetta di Gesù, che pronunziando a suo tempo il *fiat+, accetta di partecipare alle sorti del Figlio, dalle privazioni di Betlem, alle rinunce della vita nascosta, al martirio del Calvario. Discorsi, messaggi, Colloqui del Santo Padre Giovanni XXIII II:52 [TPS 6:176].
[163] La Vergine Immacolata, che pronunziò il *fiat+ della perfetta conformità ai divini voleri e che, accettando di divenire la Madre del Verbo Incarnato, scelse le partecipatione volontaria ai patimenti del suo Figlio Redentore, guardi propizia alla schiera dolorosa e confidente di cotesti suoi figli, fatti degni di seguire Cristo, con Lei, sulla via regia della santa Croce. Inseg P IV (1966) 825 [my trans.]; emphasis my own.
[164] in caritate ardentem, in proprio obeundo munere adeo fortem atque constantem, ut se ipsa devoveret, omnibus animi sensibus cum suo cohærens Filio, qui ideo in cruce mortuus est, ut homines nova vita donaret. AAS 59 (1967) 470 [St. Paul Editions (NCWC trans.) 6]; emphasis my own.
[165] Fu nuovamente lo Spirito Santo che sostenne l'animo della Madre di Gesù, presente ai piedi della sua Croce, ispirandole, come già nell'Annunziazione, il Fiat alla volontà del Padre celeste, che la voleva maternamente associata al sacrificio del Figlio per la redenzione del genere umano. AAS 67 (1975) 356 [MGMO 192]; emphasis my own.
[166] Crucificada espiritualmente con el Hijo crucificado, contemplaba con caridad heroica la muerte de su Dios, *consintiendo amorosamente en la inmolación de la Víctima que Ella misma había engendrado+. Inseg VIII/1 (1985) 318-319 [ORE 876:7]; emphasis my own.
[167] Poi c'è il momento della crocifissione. Certamente quando morì crocifisso Gesù la sua persona, il suo cuore, la sua maternità, tutta era *crocifissa+. Scrivendo l'Enciclica *Redemptoris Mater+ ho paragonato questo momento della vita di Maria ad una notte oscura, più oscura di tutte le notti che hanno vissuto le anime mistiche durante tutta la storia della Chiesa. Inseg XIV/2 (1991) 530 [ORE 1207:4 (alt.)]; emphasis my own.
[168] Vi precede in questo cammino la Vergine di Nazareth, la Donna santificata dalla Pasqua del Figlio di Dio, che ha offerto se stessa con Cristo per la redenzione dell'intera umanità. Inseg XVI/1 (1993) 1136 [ORE 1292:7]; final emphasis my own.
[169] On the theme of the united sacrifice of Jesus and Mary in the magisterium and in the liturgy, cf. my article, "Mary as Coredemptrix, Mediatrix and Advocate in the Contemporary Roman Liturgy," Foundations I:66-68.
[170] Est imprimis solacii causa -- res sane Evangelio et historia comprobata -- quod iuxta Christum, loco primario et probe significato, sancta eius Mater semper adest ad dandum egregium testimonium, quoad tota vita sua de hoc singulari Evangelio doloris perhibet. Permultæ et vehementes passiones confluxerunt in talem nexum et colligationem, ut non solum fidem eius inconcussam comprobarent, verum etiam ad redemptionem omnium conferrunt. ... Præterea, post ea quæ a Filio in vita abdita et publica sunt gesta -- quorum illa pro animo suo quam maxime tenero sine ulla dubitatione particeps fuit -- dolores Beatæ Mariæ Virginis in Calvariæ loco ad fastigium pervenerunt, cuius altitudo mente humana vix fingi quidem potest, sed certe arcana fuit et supernaturali ratione fecunda pro universali redemptione: communicatio prorsus peculiaris fuerunt mortis redemptricis Filii. Inseg VII/1 (1984) 308-309 [St. Paul Editions 40-41]; except for "by her whole life", emphasis my own.
[171] Christi passio bonum redemptionis mundi effecit, quod quidem in se ipso inexhaustum est et infinitum neque ei quidquam ab ullo homine addi potest. Inseg VII/1 (1984) 307 [St. Paul Editions 37-38].
[172] Inseg XX/1 (1997) 621 [ORE 1487:7; MCat 185].
[173] Inseg XX/1 (1997) 572 [ORE 1486:11; MCat 183]; emphasis my own.
[174] Inseg XX/2 (1997) 297 [ORE 1508:7; MCat 232].
[175] OR 24 febbraio 2000, p. 7 [ORE 1632:11]; emphasis my own.
[176] Cf. my treatment of the sacrifice of Mary's maternal Heart in MMC 213-218; Foundations II 140-144. For a more detailed study of the Heart of Mary as a symbol of her collaboration in the work of our salvation, cf. my article, "The Heart of Mary as Coredemptrix in the Magisterium of Pope John Paul II" in S. Tommaso Teologo: Ricerche in occasione dei due centenari accademici (Città del Vaticano: Libreria Editrice Vaticana *Studi Tomistici #59+, 1995) 320-335; An Italian trans. "Il Cuore di Maria Corredentrice nel Magistero di papa Giovanni Paolo II" was published in Corredemptrix: Annali Mariani 1996 del Santuario dell'Addolorata (Castelpetroso, Isernia, 1997) 97-114.
[177] Inseg XIX/1 (1996) 1391 [ORE 1444:11; MCat 95].
[178] On the concept of Mary as associate or partner in the work of salvation according to the liturgy, cf. my study in Foundations I 52-54. On this same concept according to the magisterium, cf. my studies in MMC 167-179 and in Foundations II 126-127.
[179] Roman Missal, Preface of the Sacred Heart of Jesus.
[180] Inseg XIX/1 (1996) 1392 [ORE 1444:11; MCat 96]; emphasis my own.
[181] Inseg XX/2 (1997) 331 [ORE 1509:11; MCat 234]; emphasis my own.
[182] Flannery 379. I have added the numbers.
[183] Cf. Totus Tuus 266-269.
[184] The Italian speaks of documenti pontifici secondari, e quindi senza peso dottrinale.
[185] Ignazio M. Calabuig, O.S.M. e il Comitato di redazione della rivista Marianum, "Riflessione sulla richiesta della definizione dogmatica di *Maria corredentrice, mediatrice, avvocata+," Marianum LXI (1999) 157 n. 50.
[186] Inseg XIX/1 (1996) 1344 [ORE 1446:6].
[187] Inseg XVIII/2 (1995) 54 [ORE 1399:3].
[188] With apologies to Father Aidan Nichols, O.P. I would put his proposal of "The Redemptive Collaboratrix" among these. Cf. his article "Von Balthasar and the Coredemption" in Mary at the Foot of the Cross: Acts of the International Symposium on Marian Coredemption (New Bedford, MA: Academy of the Immaculate, 2001) 314.
[189] Cf. Mark I. Miravalle, S.T.D., Mary: Coredemptrix, Mediatrix, Advocate (Santa Barbara, CA: Queenship Publishing, 1993) xv; MMC 147-148; Foundations II 117-118.
The above
paper first
appeared in
Mark
Miravalle
(ed.),
Mary Co-redemptrix:
Doctrinal
Issues Today
(Goleta,
CA:
Queenship
Publishing,
2002)
is
reproduced
with
permission.
Monsignor Arthur B. Calkins