In a move that is sure to cause a great deal of debate among the faithful, the Dicastery for the Doctrine of the Faith (DDF) issued a Doctrinal Note today declaring the use of Marian titles such as “Co-Redemptrix” and “Mediatrix” as inappropriate because they “do not favor a correct understanding of Mary’s unique place.”According to Vatican News, the Note entitled, Mater Populi Fidelis (The Mother of the Faithful People) and signed by the Prefect, Cardinal Victor Manuel Fernandez, documents the biblical foundation for devotion to Mary and the contributions of various Popes, Fathers and Doctors of the Church.
The document analyzes a number of Marian titles, encouraging some and warning against others. Titles such as “Mother of Believers,” “Spiritual Mother,” and “Mother of the Faithful” are approved of in the Note, while titles such as “Co-Redemptrix” and “Mediatrix” are deemed inappropriate.
For example, regarding the title “Co-redemptrix,” the Note confirms that “some Popes have used the title “without elaborating much on its meaning and generally presented the title in two specific ways: in reference to Mary’s divine motherhood (insofar as she, as Mother, made possible the Redemption that Christ accomplished) or in reference to her union with Christ at the redemptive Cross. The Second Vatican Council refrained from using the title for dogmatic, pastoral, and ecumenical reasons. Saint John Paul II referred to Mary as ‘Co-redemptrix’ on at least seven occasions, particularly relating this title to the salvific value of our sufferings when they are offered together with the sufferings of Christ, to whom Mary is united especially at the Cross.”
In 1996, the then-Congregation for the Doctrine of the Faith took up a request to proclaim a new dogma on Mary as “Co-redemptrix or Mediatrix of all graces,” but the Prefect at the time, Cardinal Joseph Ratzinger, the future Pope Benedict XVI, opposed the definition. He argued, “the precise meaning of these titles is not clear, and the doctrine contained in them is not mature. […] It is not clear how the doctrine expressed in these titles is present in Scripture and the apostolic tradition.”
The Note continues: “Later, in 2002, he publicly voiced his opinion against the use of the title: ‘the formula ‘Co-redemptrix’ departs to too great an extent from the language of Scripture and of the Fathers and therefore gives rise to misunderstandings… Everything comes from Him [Christ], as the Letter to the Ephesians and the Letter to the Colossians, in particular, tell us; Mary, too, is everything that she is through Him. The word ‘Co-redemptrix’ would obscure this origin.’ While Cardinal Ratzinger did not deny that there may have been good intentions and valuable aspects in the proposal to use this title, he maintained that they were being expressed in the wrong way.’.”
His successor, Pope Francies, also opposed the use of the Co-Redemptrix title. “On at least three occasions, Pope Francis expressed his clear opposition to using the title ‘Co-redemptrix,’ arguing that Mary ‘never wished to appropriate anything of her Son for herself. She never presented herself as a co-Savior.’” Christ’s redemptive work was perfect in itself and needed no addition, Francis believed. Therefore, he concluded “Our Lady did not want to take away any title from Jesus… She did not ask for herself to be a quasi-redeemer or a co-redeemer: no. There is only one Redeemer, and this title cannot be duplicated.”
As for the title of Mediatrix and Mediatrix of all graces, the Note emphasizes that “the biblical statement about Christ’s exclusive mediation is conclusive. Christ is the only Mediator.”
However, at the same time, the Note acknowledges that the word mediation is used in many areas of everyday life where it is understood as cooperation, assistance or intercession.
“As a result, it is inevitable that the term would be applied to Mary in a subordinate sense. Used in this way, it does not intend to add any efficacy or power to the unique mediation of Jesus Christ, true God and true man,” adding that “it is clear that Mary has a real mediatory role in enabling the Incarnation of the Son of God in our humanity” (26).
However, Church teaching is clear that Mary’s maternal role “in no way obscures or diminishes” the unique mediation of Christ “but rather shows it power.”
Therefore, as the Note warns, “one must avoid titles and expressions that present Mary as a kind of ‘lightning rod’ before the Lord’s justice, as if she were a necessary alternative before the insufficiency of God’s mercy.”
The Note also reminds that Cardinal Ratzinger determined the title “Mary, Mediatrix of All Graces” is not clearly grounded in Revelation; therefore, “in line with this conviction, we can recognize the difficulties this title poses, both in terms of theological reflection and spirituality. In fact, ‘no human person — not even the Apostles or the Blessed Virgin — can act as a universal dispenser of grace. Only God can bestow grace, and he does so through the humanity of Christ’.”
When expressions of Mary’s role require too many repeated explanations to prevent it from straying from a correct meaning, “it does not serve the faith of the People of God and becomes unhelpful’.”
Finally, the document warns that “when we strive to attribute active roles to her that are parallel to those of Christ, we move away from the incomparable beauty that is uniquely hers.”
Click here to read the full document.
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