New Vatican Document on Mary: A Brief Commentary
- Mother of All Peoples
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On November 4, 2025, the Dicastery for the Doctrine of the Faith issued the document, Mater Populi Fidelis: Doctrinal Note on Some Marian Titles Regarding Mary’s Cooperation in the Work of Salvation. I would like to raise the following points concerning the document which I believe call for greater examination and clarification within an authentic spirit of respect and dialogue. We emphatically agree with the absolute imperative expressed in the document to profess, protect, and promulgate the Scriptural and Traditional revelation of the infinite primacy of Jesus Christ as our only divine Mediator and Redeemer. We also seek to properly acknowledge the subordinate and unparalleled human participation and cooperation of the Immaculate Virgin Mary, Mother of Jesus Christ, in the historic work of Redemption.
After citing the numerous usages of the Marian title, “Co-redemptrix” by popes and their respective magisteriums, which include St. Pius X, Pius XI, and seven times by St. John Paul II, (having omitted, the Co-redemptrix title’s initial approval by Leo XIII in 1885), as well as the long tradition of Redemptrix and Co-redemptrix titles, dating back to the 10th and 15th centuries, the document then concludes that the use of the Co-redemptrix title nevertheless “would not be appropriate” (n. 22). Does this indicate that these papal usages of the Co-redemptrix title were “inappropriate,” along with those of St. Pio of Pietrilcina, St. Teresa of Calcutta, St. Josemaria Escrivá, St. John Henry Cardinal Newman, St. Teresa Benedicta of the Cross, St. Maximilian Kolbe, Sr. Lucia of Fatima, and the perennial and traditional use of the Co-redemptrix title by other saints, blesseds, theologians and mystics for the better part of the last millennium? The doctrine of coredemption was also clearly articulated by Pope Benedict XV in his 1918 document, Inter Sodalicia, when he stated, “ …We may rightly say that Mary redeemed the human race together with Christ." Pope Benedict XVI, during his May 13, 2010 Fatima message to the sick, also spoke of being “redeemers in the Redeemer.” Are these also to be now considered not appropriate?
Ironically, on November 4, 1984, forty-one years ago to the day of the release of this document. St. John Paul II referred to Our Lady as “Mary—the Co-redemptrix.” Clearly, we would want to be respectful of such usages by the Vicar of Christ as members of the Church.
One reason given for concluding in the document that the Co-redemptrix title is inappropriate is the need to often “re-explain” the title, hence causing it not to be “helpful” to the People of God (n. 22). Other Marian titles such as Immaculate Conception and Mother of God have likewise required ongoing and perennial explanation and re-explanation, but these titles appropriately remain, let alone other Catholic dogmas such as Papal Infallibility, Original Sin, and Transubstantiation.
The Papal Magisterium has consistently taught the doctrine of Mary’s role as “Mediatrix of all graces,” both in title and in explanation, for the last four centuries, beginning with Pope Benedict XIV in the eighteenth century (Gloriosae Domini, 1748) through Pope Leo XIV’s use of the title “Mediatrix of graces” on August 15, 2025. Numerous papal encyclicals authoritatively teach that Mary is Mediatrix of all graces and exercises a secondary mediational role in the dispensing of redemptive graces. For example, Leo XIII wrote: “[Mary]who was so intimately associated with the mystery of human salvation, is just as closely associated with the distribution of graces which for all time will flow from the redemption…among her many titles, …the Dispenser of all heavenly gifts” (Adjutricem populi, 1895, ASS, 28 ,130-131). In post conciliar formulations, St. John Paul II refers to Mary as the “Mediatrix of all graces” on eight occasions, along with Pope Benedict XVI’s reference to “Mediatrix omnium gratiarum” (Feb. 11, 2013).
It has always been acknowledged that Mary’s role as Mediatrix of all graces does not include her own Immaculate Conception, but rather denotes her secondary distribution of redemptive graces at the service of Christ, the one divine Mediator, to fallen humanity.
It is therefore both disconcerting and confusing to see several references in this document that seem to suggest that Mary does not have a secondary role with Christ in the universal dispensation of redemptive grace (cf. nn. 53, 55). It is also surprising that the entire authoritative Papal Magisterium’s treatment of Mediatrix of all graces from the 18th to the 21st centuries is nowhere to be found in the document. To present theological premises which seem to stray from centuries of Papal authoritative teaching can lead to significant confusion among the People of God as if it were a change in doctrine, let alone its negative impact on the doctrinal consistency of Magisterial authority.
The use of Magisterial references in the document appears inconsistent, and at times, seems to lack a certain objectivity and parity. For example, ex tempore comments of Pope Francis during homilies or audiences (not originally found in their written texts) are presented in full quotation, while St. John Paul II’s papal references of Co-redemptrix during papal homilies and addresses accompanied by extended explanation (e.g., 1985 Homily at Guayaquil, Jan. 31, 1985) are not included in the text, nor even quoted in the footnotes. Also, Pope Pius XI in his November 30, 1933, address, provides an excellent explanation and defense of the Co-redemptrix title, but it was likewise not included in this document.
Similar disparity seems to be present with the numerous references to Cardinal Joseph Ratzinger. While Cardinal Ratzinger, as cardinal, expressed reservations about the title, he did not fully reject the title in itself, believing it not yet to be mature— this was in 1996, some 30 years ago. What’s more, as pope he never explicitly spoke against it. Making reference to secular interviews of Cardinal Ratzinger against the Co-redemptrix title while at the same time not to include papal statements using the Co-redemptrix title, appears to lack the objectivity so crucial in this discussion. Cardinal Eugenio Pacelli, the future Pius XII, referred to Our Lady as Co-redemptrix on four occasions as cardinal, but these are not and should not be elevated to the authority of papal Magisterium.
In terms of the movement for a fifth Marian dogma, it must be remembered that Christian truth can be solemnly defined either in the form of titles or terms, e.g., Mother of God, or in specified pronouncements, e.g., the nature of papal infallibility, original sin, etc. This DDF document, therefore, in no way hinders or prohibits the ongoing ecclesial movement of prayer and petition for the solemn definition of Mary’s Spiritual Motherhood, which is founded upon the truth of Mary’s subordinate role with and under Jesus in the Redemption. This international movement for a fifth Marian dogma which was initiated in 1915 by the great Belgian prelate, Cardinal Desire Mercier for the solemn definition of Our Lady’s Spiritual Maternity, inclusive of her subordinate roles of cooperation in the Redemption and Mediation accomplished by Jesus Christ, joyfully continues in its prayer and petitioning for a potential fifth Marian dogma. It does so in full compliance with Canon 212 which affirms and protects the right of the Christian faithful to bring to the attention of the Pastors of the Church matters they believe to be of importance for the good of the Church. We firmly believe that Our Lady’s true and fully exercised intercession to be of vital importance for the well-being of the Church and of the world.
St. John Henry Cardinal Newman, who on November 1 was just pronounced Doctor of the Church by our Holy Father, stated that when it comes to doctrinal development, inclusive of potential Marian dogmas, the Church’s hierarchy should consult the laity to receive their invaluable input (Rambler, 1859). Regarding the issue of a solemn definition of Our Lady’s Spiritual Motherhood, inclusive of her subordinate roles with Christ of unique maternal cooperation, approximately 8 million faithful from 150 countries have sent petitions into the Holy See over the last 30 years, prayerfully seeking a dogmatic proclamation. This international ecclesial petition drive also includes 700 bishops and cardinals with signatures and letters of support likewise submitted to the Holy See for this Marian definition. We believe that if the Holy Father were to solemnly proclaim the “whole truth about Mary,” this would enable an ever greater exercise of Our Lady’s powerful intercession for the Church and the world today.
In this regard, we thank the Dicastery for the Doctrine of the Faith for returning world attention to this critical dialogue regarding the subordinate role of Mary, the New Eve, in the Redemption accomplished by Christ, the New Adam. May the full synodal process championed by Pope Leo and the Holy See be genuinely and comprehensively implemented in guiding the Church’s discernment on this quintessential Marian subject, both for the spiritual benefit of the People of God and for the proper honoring of Our Lady, Mother of the Church and faithful, Mother of all God’s people.
Dr. Mark Miravalle
President, Vox Populi Mariae Mediatrici
President, International Marian Association
November 5, 2025