Mary, Spiritual Mother and Mediatrix

In his commentary on the wedding of Cana (Jn 2), John Paul explained Mary's actions as Mediatrix in uniting humanity with her Son:

In a 1989 papal address, John Paul II referred to Mary as the Mediatrix of graces reflecting the light of Christ to her earthly children: "Enlightened by the fullness of Christ's light, Mary, Mediatrix of graces, reflects him in order to give him to all her children...." (22)

What is the importance of this survey of two centuries of papal statements on the doctrine of Mediatrix of all graces? It is precisely the conformity and the unanimity of the popes of the last two hundred years that bring new certainty and clarity to this pivotal Marian doctrine of Mediatrix of all graces. The popes of the last two centuries, both in the official Church documents and in papal addresses, have assertively taught this Marian truth with a consistency and specificity that, as Pope Leo XIII said referring to its universal acceptance since apostolic times, seems to be explainable by "no other reason...than divine faith."

Theological Conclusions on Mediatrix

Although this Marian doctrine of Mary as Mediatrix of all graces is not yet formally defined, its unquestionable presence in the papal teachings of the ordinary Magisterium bear several significant theological conclusions as formulated by some of the twentieth century's most respected mariologists. (23)

First, the doctrine of Mary as Mediatrix of all graces must receive from the faithful "loyal submission of the will and intellect," which "must be given, in a special way, to the authentic teaching authority of the Roman Pontiff, even when he does not speak ex cathedra" (Lumen Gentium, No. 25). By its consistent place in the teachings of the ordinary Magisterium, this Marian doctrine of Mediatrix of all graces calls believers to a religious assent of mind and heart to the manifest mind of the Pope.

Secondly, in light of the fact that the doctrine of Mary as Mediatrix of all graces has been universally taught throughout the Church by popes of the last two hundred years and by the bishops in union with them (the ordinary Magisterium), and in virtue of this universal teaching of the Church, the doctrine of Mediatrix of all graces already possesses the nature of a defined doctrine of faith (theologically, this can be referred to as de fide divina ex ordine magisterio) (24) In other words, Mary as Mediatrix of all graces represents essential Catholic teaching through the order of the ordinary Magisterium.

This charism of the universal teaching authority of all bishops who, when in union with the Pope, can exercise the ecclesial element of infallibility, is discussed in Vatican II's Constitution on the Church (Lumen Gentium, No. 25).

Models of Mary as Mediatrix

There are also several different, though complementary, models and concepts of Mary as Mediatrix of all graces. St. Maximilian Kolbe saw Mary's profoundly intimate relationship with the Holy Spirit, her Divine Spouse, as central to her role as Mediatrix. When the Holy Spirit, the "uncreated Immaculate Conception of God," as Kolbe refers to him, works to sanctify the world, he does so in profound union with and through Mary, the human, created Immaculate Conception. God's grace, therefore, flows from the Father, through the Son in the Holy Spirit and through the intercession of Mary. (25) Hence, as John Paul II confirmed in his Marian encyclical, Mary's mediative role is empowered and intimately related to the Holy Spirit, who is the divine Sanctifier.

In terms of a more ecclesial (or church) model, St. Ambrose and Vatican II stressed the Blessed Virgin's image as "Model of the Church." Since all the graces of Redemption are obtained and distributed through the Church, and Mary is the perfect model of the Church, then Mary likewise would appropriately be Co-redemptrix and Mediatrix of graces par excellence in conformity with the Church. (26)

Some of the most prominent mariologists of our times (27) have also proposed the position of Mary being called a secondary "instrumental" (or physical) cause in the distribution of graces, that after Jesus Mary not only willed the distribution of grace by her intercession but also had a direct instrumental cause on the distribution of grace, based on a true jurisdiction over graces granted her by God.

The expression "moral cause," refers to an influence of an agent over the free will of another, for example, Mary's intercessory prayer moves Jesus to grant the gift of grace. This is more of a condition than a direct cause in the strict sense, because it is Mary's willed intercession that indirectly leads to Jesus conferring grace, but Mary does not directly cause the release of grace. An instrumental (or physical) cause is one which has a real direct and immediate (proximate) influence on the effect. The word "physical" is not used in the sense of a material or corporeal effect, but rather as a direct and efficient cause on the effect in question. This leads us to the question, does Jesus grant every grace of the Redemption for the sake of Mary, in light of her intercessory prayers and her merits (moral cause); or is Mary a direct proximate cause of the distribution of the graces of Redemption, based on a certain jurisdiction of graces granted her by her divine Son?

Although it is clear in papal teachings that Mary at least exercises a moral cause in the distribution of all the graces of Redemption in virtue of her intercession, it is also probable that Mary does influence a direct, immediate effect on the distribution of graces (although wholly dependent on Jesus Christ as the principal cause of grace), as confirmed by papal expressions which state that Mary exercises a certain jurisdiction over all graces. (28) The great St. Louis Marie de Montfort clearly teaches Mary's instrumental causality in the distribution of graces when he teaches, "God the Father communicated to Mary his fullness.. .to produce his son and all the members of his Mystical Body.… (29) (Christ) has made her the treasurer of all that his Father gave him for his inheritance. It is by her that he applies his merits to his members and that he communicates his virtues and distributes his graces. She is his mysterious canal; she is his aqueduct through which he makes his mercies flow gently and abundantly." (30)

As one author explains: "Once it is granted that the angels and the saints are frequently physical secondary causes of miracles, it seems quite natural to postulate the same power for the Mother of God and in a higher degree." (31) A recent theological explanation of Mary's physical instrumentality in regards to the sacraments is as follows: "Grace begins in the Divine Nature of (Christ), passes through the sacred humanity of Christ (a physical instrument), passes through Mary (also a physical instrument), and finally passes through the sacrament (also a physical instrument)." (32)

There are also several images of Mary as Mediatrix from the realm of authentic Marian private revelation. The Miraculous Medal apparitions (1830), Lourdes (1854), and Fatima (1917), and several other contemporary Marian apparitions, all portray Mary as distributing the graces of God from the opened palms of her immaculate hands. Although not in the realm of public revelation, authentic Marian private revelation seems to confirm the possibility of Mary's physical distribution of graces.

A more domestic model of Mary as Mediatrix of all graces is the image of Mary as "Nursing Mother." As she physically did with her first Child, Mary spiritually takes all humanity to her breast to nourish them with the spiritual milk of supernatural grace.

Regardless of the diversity of these images and concepts regarding Mary's role as Mediatrix of all graces, all authentic images of Mary in this regard will convey the truth that Mary distributes the graces of Jesus in obedience to the Father, in the service of the Son, and in union with the Holy Spirit.

Let us conclude this section with the words of St. Bernard of Clairvaux, who has been rightly called the "Doctor of Mary's Mediation":

This is the will of Him who wanted us to have everything through Mary.... God has placed in Mary the plenitude of every good, in order to have us understand that if there is any trace of hope in us, any trace of grace, any trace of salvation, it flows from her.... God could have dispensed His graces according to His good pleasure without making use of this channel (Mary), but it was His wish to provide this means whereby grace would reach you. (33)

Advocate

As our spiritual mother, mother of Christ and Queen of Heaven, the Blessed Virgin is a powerful Advocate before God on our behalf.

In the Old Testament kingdoms in the line of David, or Davidic kingdoms, the mother of the king held the position of the Queen Mother, or "Gebirah," Hebrew for "the Great Lady," whereby she maintained an important role for the kingdom. Her role was to be the principal advocate and intercessor on behalf of the people of Israel to the king (cf. 1 Kings 2:19).

In the New Testament coming of Jesus Christ as the new and eternal King of the Kingdom, we also receive a new Queen Mother—Mary, mother of Christ the King (Lk. 1:32-38). Therefore Mary becomes the new Queen and Advocate for the Kingdom of God. Her Queenship and Advocacy is as extensive as the Kingdom of God, at the service of Jesus her King and the newly baptized people of the Kingdom. Mary, crowned as Queen in the Kingdom of God (Rev. 12:1) is Advocate for the people of God before the throne of her Son, Christ the King (cf. Jn. 2:1-11).

This article was excerpted from Introduction to Mary: The Heart of Marian Doctrine and Devotion, Queenship, 2006.

Notes

(1) Cf. St. Augustine, De S. Virginitate 6, 6.

(2) Cf. Juniper Carol, O.F.M., Fundamentals of Mariology, New York, Benzinger Bros., 1957, p. 49.

(3) St. Thomas Aquinas, Summa Theologica, III, Q. 26 art. 1.

(4) St. Ephraem, Oratio IV, Ad Deiparam.

(5) Cf. Carol, "Our Lady’s Co-Redemption" in Mariology, Vol. II, Milwaukee, Bruce, 1957, p. 337; Carol, De Corredemptione B. V. Mariae disquisitio positiva, Cività Vaticana, 1950.

(6) Pope Pius XI, Solemn close of 1935 Jubilee Year of Redemption, L’Osservatore Romano, April 29, 1935.

(7) Cf. Munificentissimus Deus, 1950; Mystici Corporis, 1943; Ad coeli Reginam,1954.

(8) John Paul II, Allocution at the Sanctuary of Our Lady of Alborada in Guayaquil, given on Jan. 31, 1985, reported in L’Osservatore Romano Supplement of Feb. 2, 1985 and in English L’Osservatore Romano, March 11, 1985, p.7. John Paul II used the title Co-redemptrix at least another five times during his pontificate: September 8, 1982, Feast of the Birth of Mary, during a papal address to the sick: Insegnamenti di Giovanni Paolo II, Libreria Editrice Vaticana, 1978-, V/3, 1982, 404; November 4, 1984, Feast of St. Charles Borromeo, during a General Audience: L’Osservatore Romano, English edition, November 12, 1984, p. 1; Palm Sunday, March 31, 1985 during World Youth Day: L’Osservatore Romano, English edition, April 9, 1985, p. 12; To volunteers for the sick at Lourdes, March 24, 1990: Inseg., XIII/1, 1990, 743:1; October 6, 1991, commemorating the sixth centenary of the canonization of St. Bridget of Sweden: L’Osservatore Romano, English edition, October 14, 1991, p. 4.

(9) St. Bridget, Revelationes, L. I, c. 35.

(10) St. Bridget, Revelationes, IX, c. 3.

(11) St. Catherine of Siena, Oratio XI, delivered in Rome on the day of the Annunciation, 1379 in Opere, ed. Gigli, t. IV, p. 352.

(12) Ven. Mary of Agreda, Mystical City of God, ed. Amberes, H. and C. Verdussen, 1696, P. I, L. I, c. 18, n. 274, p. 86b.

(13) St. John Eudes, The Priest, His Dignity and Obligations, P. J, Kenedy & Sons, 1947, pp. 134-135. This quoted passage was originally published in a work entitled, The Good Confessor in 1666.

(14) Ven. John Cardinal Newman, Certain Difficulties Felt by Anglicans in Catholic Teaching vol. 2, In a Letter Addressed to the Rev. E. B. Pusey, D.D., On Occasion of His Eirenicon of 1864, Longman’s, Green and Co., 1891, vol. 2, p. 78.

(15) St. Maximilian Kolbe, Scritti, Rome, 1997, n. 1069. Also cf. L. Iammorrone, "Il mistero di Maria Corredentrice in san Massimiliano Kolbe," Maria Corredentrice, vol. 2, pp. 219-256; H. M. Manteau-Bonamy, O.P., Immaculate Conception and Holy Spirit: The Marian Teachings of Fr. Kolbe, Wisconsin: Prow-Franciscan Marytown Press, 1977, pp. 99-102.

(16) Ibid. Cf. also Sr. M. F. Perella, "Edith Stein. Ebrea, carmelitana, martire," Palestra del Clero, 1999, vol. 78, p. 695.

(17) St. Padre Pio, Epistolario, San Giovanni Rotondo, 1992, vol. 3, p. 384; cf. also these works on Padre Pio: Castello, Manelli, La "dolce Signora" di Padre Pio, Cinisello Balsamo, Italy, 1999; Manelli, "Maria SS.ma Corredentrice nella vita e negli scritti di Padre Pio da Pietrelcina," Maria Corredentrice, Frigento, vol. 2, 1999, pp. 277-294; M. Da Pobladura, Alla scuola spirituale di Padre Pio da Pietrelcina, San Giovanni Rotondo, 1978; F. Da Riese, P. Pio da Pietrelcina crocifisso senza croce, Foggia, 1991.

(18) St. Jose Maria Escrivà, Amici di Dio. Omelie, Milan, 1978, p. 318; also cf. Miotto, "La voce dei Santi e la ‘Corredentrice,’" p. 215; F. Delelaux, "Nel dolore invocare e imitare Maria Corredentrice," Eco del Santuario dell’Addolorata, Castelpetroso, 1995, n. 3, pp. 6-8, n. 4, pp. 3-5.

(19) Blessed Teresa of Calcutta, Personal Interview, Calcutta, August 14, 1993.

(20) Carol, Vol. II, Pope Pius VII, Ampliatio privilegiorum ecclesiae B. V. Virginis ab angelo salutatae, in Fratrum Ordinis Servorum B. V.M. Florentiae, 1806.

(21) Actes de Benoit XV, Vol. 2, 1926, E. Druwé.

(22) L’Osservatore Romano, October 2, 1989.

(23) Cf. J. Bittremieux, De mediatione universali B.M. Virginis quoad gratias, 1926; Armand J. Robichaud, S.M., "Mary, Dispensatrix of all Graces," in Carol, ed., Mariology, Vol. 2, 1957; Garrigou-LaGrange, O.P., Mother of Our Savior and the Interior Life, Ch. III, p. 235; Roschini, O.S.V., Mariologia, 2nd ed., Rome, F. Ferrari, 1947-1948, Mariologia, Vol. II; Cardinal Lépicier, O.S.M., Tractatus de B.V.M., Romae, 1926; E. Hugon, O.P., La causalité instrumentale, Paris, 1929; William Most, Mary in Our Life, New York: Kenedy and Sons, 1956, p. 38.

(24) Cf. J. Bittremieux, De mediatione universali B.M. Virginis quoad gratias, 1926; Armand J. Robichaud, S.M., "Mary, Dispensatrix of all Graces," in Carol, ed., Mariology, Vol. 2, 1957.

(25) Cf. Manteau-Bonamy, O.P., ed., Immaculate Conception and Holy Spirit, Ch. II, III, IV.

(26) Cf. St. Ambrose, Expos. ev. sec. Luc. II, 7; Lumen Gentium, No. 62-65.

(27) Cf. Garrigou-LaGrange, O.P., Mother of Our Savior and the Interior Life, tr. Bernard Kelly, C.S.Sp., Golden Eagle Book, Dublin, Ireland, 1948, Ch. III, p. 235; Robichaud, S.M., "Mary, Dispensatrix of all Graces," Carol, ed., Mariology, Vol. II; Roschini, Mariologia, Vol. II, Cardinal Lépicier, O.S.M., Tractatus de B.V.M., Romae, 1926; E. Hugon, O.P., La causalité instrumentale, Paris, 1929; William Most, Mary in Our Life, 1956, p. 38.

(28) Cf. Leo XIII, Iucunda Semper, 1894.

(29) True Devotion to Mary, n. 17.

(30) True Devotion, n. 24.

(31) Hugin, O.P. La causalité instrumentale en theologie, 1907, p. 195.

(32) William Most, Mary in Our Life, p. 38.

(33) St. Bernard, Hom. in nativit. B. V.M., n. 7, n. 6, n. 3-4.