Mary Co-redemptrix: A Response to 7 Common Objections

5. Re-affirmation of the dignity of woman

In the contemporary discussion of feminism and the nature of woman, the papal proclamation of Mary Co-redemptrix would underscore what could properly identified as God's radical love and respect for woman. According to Christian Scripture, the entire providential plan of God the Father to send his Son for the redemption of the world was contingent upon the free fiat of a woman (Cf. Lk 1:38; Gal 4:4). What "trust' God the Father has in woman in the person of Mary that He would make the coming of the Redeemer of the entire human family conditional upon this woman's free consent.

As Dr. Seifert again points out:

This new declaration of the Traditional doctrine would therefore show anew a perpetual truth about Mary and about woman, a truth which was always held by the Church but never clearly and indubitably stated: the greatest deed of God's gracious love—the Redemption of mankind and our salvation—is in some real sense also the consequence of a free act of a woman and thus also the gift of a woman to humanity. (76)

And further:

This dogma would express the dignity of a woman's action which exceeds in activeness, sublimity and effectiveness the deeds of all pure creatures and men: of all kings and politicians, thinkers, scientists, philosophers, artists and craftsmen from the beginning of the world to the end.... (77)

The fully defined revelation and role of Mary Co-redemptrix could thereby be offered as an exemplary foundation for better understanding the unique contribution of feminism to humanity and, as such, constitute a foundational anthropological basis for authentic Christian feminism.

6. Re-emphasis of the Christian need to cooperate with God's grace for salvation

Anglican Oxford scholar, Dr. John Macquarrie, states that the role of Mary Co-redemptrix provides a concrete expression of the human necessity to freely and actively cooperate with God's grace for salvation. He moreover sees the Christian truth of Mary Co-redemptrix as a corrective for theologies that remove such dignity to the person, and in consequence, put forth an undesirable image of Christianity itself. As synthesized by Dr. Macquarrie in this extended citation:

In some forms of teaching, it is even believed that human beings can be saved without even knowing that salvation is taking place. It has all taken place already through the once-for-all redeeming work of Christ. It is a fact, whether anyone recognizes it or not...For Barth, the (subjective) Redemption is a purely objective act, already finished 'outside of us, without us, even against us...Redemption is not, in his view, to be considered as an ongoing process in which we have some part, but as the once-for-all act of God long before we were born...

Now if one conceded Barth's point, then I think one would have to say that he is indeed treating human beings like sheep or cattle or even marionettes, not as unique beings that they are, spiritual beings made in the image of God and entrusted with a measure of freedom and responsibility...It is understandable that that Feuerbach, Marx, Nietzsche and a whole galaxy of modern thinkers came to believe that Christianity alienates them from a genuine humanity...

Let us now come back to the consideration of Mary as Co-redemptrix. Perhaps we do have to acknowledge that Barth and others have been correct in believing that the place given to Mary in catholic theology is a threat to the doctrine of sola gratia (grace alone), but I think this is the case only when the doctrine of sola gratia is interpreted in its extreme form, when this doctrine itself becomes a threat to a genuinely personal and biblical view of the human being...a being still capable of responding to God in the work of building up creation. This hopeful view of the human race is personified and enshrined in Mary.

In the glimpses of Mary that we have in the gospels, her standing at the cross beside her Son, and her prayers and intercessions with the apostles, are particularly striking ways in which Mary shared and supported the work of Christ...it is Mary who has come to symbolize the perfect harmony between the divine will and the human response, so that it is she who gives meaning to the expression Co-redemptrix. (78)

Mary Co-redemptrix and its new proclamation would serve to protect human freedom, dignity, and the human imperative to freely cooperate with grace for salvation.

7. "Suffering is Redemptive" and the "Culture of Death"

A solemn definition of Mary Co-redemptrix would be a Christian proclamation to the world that "suffering is redemptive." The Christian example of the Co-redemptrix manifests to the world that to accept the providentially permitted crosses of our human existence is not a valueless waste to be avoided at all costs, including intrinsic evils such as euthanasia and abortion. But rather that the patient endurance of all human hardships are of supernatural value when united with the sufferings of Jesus Christ, a participation in the distribution of the redemptive graces of Calvary, both for ourselves and for others (Cf. Col. 1:24).

Even the example of Mary's "yes" to unborn life, in circumstances which could foster undue judgement and ridicule from people surrounding her, is an example of a co-redemptive "yes" that all people should say in response to the event of unborn life, regardless the circumstance.

John Paul II describes the present "Culture of Death" as a "cultural climate which fails to perceive any meaning or value in suffering, but rather considers suffering to be the epitome of evil, to be eliminated at all cost. This is especially the case in the absence of a religious outlook which could help provide a positive understanding of the mystery of suffering." (79)

The concrete example of Mary Co-redemptrix offers to the Church and the world the positive Christian message that "suffering is redemptive" in all possible circumstances, from Christian persecution, to terminal cancer, to "unwanted" pregnancy, to the ordinary crosses of daily life.

8. Unity through papal charism within the Catholic Church

From a Catholic perspective, the charism (or gift of the Holy Spirit) that is given to St. Peter and his successors, the subsequent popes (cf. Mt: 16:15-20), is a source of unity in doctrine and in life for the members of the Church. When the specific papal charism of infallibility is used in a preservation from error by the Holy Spirit on matters of faith and morals, such exercise of this papal charism safeguards and properly reinforces a Catholic unity in life based on a unity in faith, truth and doctrine. The same benefit of unity which comes with the exercise of the papal charism would also be given in the case of a solemn papal definition of Mary Co-redemptrix.

It is sometimes objected that such a definition on Marian co-redemption would "cause division" within the Church. It is imperative to be clear on this point: Christian truth by its nature unites; it is only the rejection of Christian truth that divides. The same would hold true for a potential definition of Mary Co-redemptrix.

In the first case, it is already a doctrinal teaching of the Church and thereby should already be accepted by the Catholic faithful with a religious assent of mind and will. (80) Secondly as was just stated, an exercise of the papal charism of infallibility in the service of Christian truth and as guided by the Holy Spirit in itself brings with it the grace of unity of hearts based on unity of truth and faith. But as was true for Jesus Christ, the "sign of contradiction" (cf. Lk 2:35), so would be true of the rejection of the truth concerning the Mother of the "Sign of Contradiction."

Therefore any division within the Church in response to a papal infallible definition of the Co-redemptrix doctrine would not constitute, nor accurately be perceived as, a true and valid component of the papal definition itself, but only its unfortunate rejection.

9. Modern saints and Co-redemptrix

One possible indication of the maturity of the Co-redemptrix doctrine and its potential definability is the modern testimony and teaching of this Marian truth by a great number of contemporary canonized saints and blesseds. The generous appreciation by recent saints and blesseds of Marian co-redemption indicates its spiritual ripeness in the hearts of heroic sanctity within the Body of Christ today.

Those particularly vocal in their appreciation of Marian co-redemption, both as a Marian doctrine and as a model of Christian spiritual life, include St. Therese of Liseux, St. Maximilian Kolbe, St. Pope Pius X, St. Francis Xavier Cabrini, St. Gemma Galgani, St. Leopold Mandic, St. Edith Stein, St. Jose Maria Escriva, St. Padre Pio, Bl. Elizabeth of the Trinity, and numerous others. (81)

It also seems appropriate to quote Bl. Mother Teresa's endorsement for the papal definition of Mary Co-redemptrix: "The papal definition of Mary Co-redemptrix, Mediatrix of all graces, and Advocate will bring great graces to the Church. All for Jesus through Mary." (82)

10. Initiation of the Fatima prophesied Triumph of the Immaculate Heart

A significant number of contemporary Marian authors and thinkers worldwide (83) also see in the papal proclamation of Mary Co-redemptrix, along with her subsequent spiritual roles as Mediatrix of all graces, and Advocate, what has been referred to as the definitive "initiation" or beginning of the Triumph of the Immaculate Heart of Mary, as prophesied in the 1917 Apparition of Mary at Fatima, Portugal.

The particular notion of the "Triumph of the Immaculate Heart" comes from the words of the Church approved apparitions of Mary at Fatima to the young Portuguese children seers, who after prophesying such upcoming events such as the rise of atheistic communism, persecutions for the Church and the Holy Father, a potential second world war, and the annihilation of various nations, then stated, "In the end, my Immaculate Heart will triumph...." (84)

The Triumph of the Immaculate Heart of Mary is hence foreseen as a dramatic influx of supernatural grace upon the world, mediated to the world by the Co-redemptrix, Mediatrix, and Advocate, and leading to a period of spiritual peace for humanity.