Mary Co-redemptrix: A Response to 7 Common Objections

The Christian teaching on Co-redemptrix continues consistently from the middle ages on into the modern period, (36) as evidenced in this representative selection of examples:

Saints and doctors have united in calling our Blessed Lady co-redemptrix of the world. There is no question of the lawfulness of using such language, because there is overwhelming authority for it... (Faber, 19th century); (37)

We think of all the other extraordinary merits, by which she shared with her Son Jesus in the redemption of mankind....She was not only present at the mysteries of the Redemption, but was also involved with them (Pope Leo XIII, 19th century); (38)

To such extent did she suffer and almost die with her suffering and dying Son; to such extent did she surrender her maternal rights over her Son for man's salvation, and immolated Him—insofar as she could—in order to appease the justice of God, that we may rightly say she redeemed the human race together with Christ (Pope Benedict XV, 20th century); (39)

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 Co-redemptrix (Pope Pius XI, 20th century); (40)

Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in 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" (Second Vatican Council); (41)

Crucified spiritually with her crucified Son (cf. Gal. 2:20), she contemplated with heroic love the death of her God....her role as Co-redemptrix did not cease with the glorification of her Son (Pope John Paul II, 1985); (42)

The collaboration of Christians in salvation takes place after the Calvary event, whose fruits they endeavor to spread through prayer and sacrifice. Mary instead co-operated during the event itself and in the role as mother; thus her co-operation embraces the whole of Christ's saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of mankind (Pope John Paul II, 1997). (43)

The teaching of Christian Tradition upon Mary's unique co-redemptive role continues into the third millennium with this recent papal teaching of John Paul II, where Mary's intimate participation in the death of her Son at Calvary is compared with the Old Testament sacrificial offering made by Abraham (likewise of his own son, offered in an obedience of faith to God):

The summit of this earthly pilgrimage of faith is Golgotha where Mary intimately lives the paschal mystery of her Son: moved in a certain sense as a mother in the death of her Son, and opens herself to the "resurrection" with a new maternity in relation to the Church (cf. Jn. 19:25-27). There, on Calvary, Mary experiences the night of faith, similar to that of Abraham on Mount Moriah .... (44)

Again, without question of the total and radical dependency of Mary's participation in redemption upon the divine work and merits of Jesus Christ, Church fathers and doctors, along with later and contemporary Christian Tradition, do not hesitate to teach the active participation of the woman, Mary with Jesus Christ in the theandric "buying back" or redeeming of humanity from the slavery of Satan and sin. This Marian sharing in redemption reflects the ancient Christian teaching that as humanity was lost or "sold" by a man and a woman, so it was God's will that humanity would be redeemed or "bought back" by a Man and a woman.

In what way then does Mary's participation as Co-redemptrix in human differ from the general call of Christians to participate in the redemption of Jesus Christ?

Indeed Christian Scripture calls all Christians to "make up what is lacking in the sufferings of Christ for the sake of his body, which is the Church" (Col. 1:24). This teaching of St. Paul is not speaking of a participation of all Christians in the historical and universal redemption on Calvary where Jesus Christ acquired the graces of Redemption by his passion and death (sometimes theologically referred to as objective redemption. If so, this would incorrectly infer that something was "lacking" in the historic redemptive sufferings and concurring saving merits of Jesus Christ, which were in itself infinite and inexhaustible.

Rather, St. Paul's teaching refers to the Christian imperative through free co-operation, prayer, and sacrifice to participate in the release and distribution of the infinite graces acquired by Jesus Christ on Calvary to the human family (theologically referred to as subjective redemption. Just as every human heart must actively respond in freedom to the saving grace of Jesus Christ for their own personal, subjective redemption, so too the Christian is called to actively participate in the release and distribution of the graces of redemption for others as well, and, in this way, to "make up" what St. Paul calls "lacking" in the sufferings of Christ for the sake of Christ's body. In this regard, all Christians truly participate in subjective redemption, this saving distribution of grace as "God's co-workers" (1Cor. 3:9) or "co-redeemers" to use the expression of 20th century popes. (45)

Mary's redemptive participation differs from this general Christian call to participate in the distribution of saving graces in individual and personal subjective redemption in so far as she alone also participated, once again subordinately and entirely dependent upon the Redeemer, in the objective, historical and universal redemption as well, as the New Eve with and under the New Adam. This is why the title Co-redemptrix in the first place refers exclusively to Mary. As once again articulated by John Paul II in an 1997 Address:

The collaboration of Christians in salvation takes place after the Calvary event, whose fruits they endeavor to spread through prayer and sacrifice. Mary instead co-operated during the event itself and in the role as mother; thus her co-operation embraces the whole of Christ's saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of mankind. (46)

Therefore, the title and truth of Mary Co-redemptrix as seen in Christian Scripture and Christian Tradition underscores the legitimacy and spiritual fruitfulness for active human participation in the theandric redemptive action of Jesus Christ. For Mary Co-redemptrix, this participation in redemption constitutes a participation in both acquisition and distribution of redemptive graces; and for all other Christians a participation in the distribution of redemptive graces as co-redeemers in Christ. As summarized by Vatican theologian Jean Galot in the official Vatican publication, L'Osservatore Romano:

The title (Co-redemptrix) is criticized because it would suggest an equality between Mary and Christ. The criticism has no foundation...Co-redemption implies a subordination to the redemptive work of Christ, because it is only a cooperation and not an independent or parallel work. Hence any equality with Christ is excluded...The word "co-redemption," which means "cooperation in redemption," can be applied to every Christian and to the whole Church. St. Paul writes: 'We are God's co-workers' (1 Cor. 3:9). (47)

Objection 5: The idea of Mary as Co-redemptrix and the teaching of Marian co-redemption is a pious belief held by some devotional Catholics, but is not a doctrinal teaching of the Catholic Church. It is found only in minor papal texts and is neither officially taught by the Magisterium, nor is doctrinally present in the teachings of the Second Vatican Council.

For a member of the Catholic faith, the question of whether a given theological position constitutes an authentic doctrinal teaching of the Church or not is essentially manifested by its presence (or lack thereof) in the teachings from recognized Church authority. The official teaching authority of the Catholic Church, or "Magisterium," consists of the official teaching of the pope and bishops in union with the pope under the general guidance of the Holy Spirit. (48)

Although there exists a certain hierarchy amidst the expressions of official Catholic teaching authority, from the defined dogma of an ecumenical council or papal ex cathedra infallible statement, to general ecumenical council doctrinal teaching, to encyclical letters, to more general papal teachings contained in papal addresses, there at the same time remains the general directive for the Catholic faithful that is stated by the Second Vatican Council of the need for a religious assent of mind and heart to the manifest mind of the pope, even when he is not speaking infallibly. (49) And certainly all doctrinal teachings from ecumenical councils, papal encyclicals, or consistently repeated papal teachings would constitute authentic doctrinal teachings of the Catholic Church.