.
.
The Catechism and the
"Term" Coredemptrix
This writing should be
read after reading Ave Maria: Coredemptrix,
Mediatrix and Advocate .
It is expected that Pope
John Paul II will declare the 5th Marian dogma of the Virgin Mary as
Coredemptrix, Mediatrix and
Advocate very soon. In doing so, he will elevate this long-established doctrine to the level of dogma.
There are those who would
challenge the Pope's ability to do this, as the term
or word "Coredemptrix"
does not appear within the Catechism of the Catholic Church at this time.
Therefore, advocates of this error hold that it is not doctrine. It is worthy of emphasis that their challenge rests upon the
"term" or "word", Coredemptrix,
not appearing within the Catechism, as opposed to whether the underlying
"doctrine" is indeed included therein.
This writing will
demonstrate that those who make this charge have denied a number of premises,
and thereby reached a serious illogical and invalid conclusion………or even worse,
carry a bias against the Mother of God.
Papal Infallibility
Much has been written
about the infallibility
of the Pope. Accordingly, we will not dedicate much ink to
addressing it in this writing (1).
There are a number of
instances in Holy Scripture supporting the Pope's infallibility when speaking ex
cathedra on faith and morals. Evidence of the Pope's infallibility is
clearly found In Matthew 16:17-19: "Jesus said to
him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood
has not revealed this to you, but my heavenly Father. And so I say to you, you
are Peter, and upon this rock I will build my church, and the gates of the
netherworld shall not prevail against it. I will give you the keys to the
kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and
whatever you loose on earth shall be loosed in heaven."
Also, Jesus said: "Whoever listens to you listens to me. Whoever rejects
you rejects me. And whoever rejects me rejects the one who sent me."
(Lk
10:16)
Thus, we see that we have
been given the word of Jesus Christ, Himself, on the matter. It is true,
unequivocally.
Marian Dogma Incomplete
As evidence that Marian
dogma remains incomplete we submit Number 54, of Lumen Gentium(2), which was composed by the Ecumenical
Council of Vatican II, and approved subsequently by Pope Paul VI in 1964 ("LG").
It reads:
"Wherefore
this Holy Synod, in expounding the doctrine on the Church, in which the divine
Redeemer works salvation, intends to describe with diligence both the role of
the Blessed Virgin in the mystery of the Incarnate Word and the Mystical Body,
and the duties of redeemed mankind toward the Mother of God, who is mother of
Christ and mother of men, particularly of the faithful. It does
not, however, have it in mind to give a complete doctrine on Mary, nor does it
wish to decide those questions which the work of theologians has not yet fully
clarified. Those opinions therefore may be lawfully retained
which are propounded in Catholic schools concerning her, who occupies a place
in the Church which is the highest after Christ and yet very close to us."
Your attention
is directed to the words: " It does not, however,
have it in mind to give a complete doctrine on Mary, nor does it wish to decide
those questions which the work of theologians has not yet fully
clarified."
In the Introduction of the
theological work: "Mary, Coredemptrix
Mediatrix Advocate - THEOLOGICAL FOUNDATIONS Towards
a Papal Definition?" (Imprimatur; Nihil Obstat)(3), Dr. Mark Miravalle, renown professor at the
"The Fathers
explicitly refer to both the incompleteness of Marian doctrine presented in Lumen
Gentium, as well as to the licitness
of mariological teachings present in Catholic schools
up to the time of the Council. Anyone remotely familiar with the mariological literature in the years immediately preceding
and leading up to the Council is cognizant of the pre-eminent position of the
topic of Mary's universal mediation, as it was ubiquitous in the teachings and
discussion in Catholic universities and mariological
societies alike. It is precisely for the full
flowering of the doctrinal roles of Mary as Coredemptrix, Mediatrix, and Advocate, in the heart of the authentic call
of the Council that this work is presented.
The missio
of the work can be stated simply and succinctly: to delineate and develop the
theological foundations that support and call forth a papal definition of the
universal mediation of Mary in its three essential aspects as Coredemptrix, Mediatrix of all
grace, and Advocate for the People of God. It is to illustrate the true
definability of Mary's universal and maternal mediation as manifested in the
sources of Divine Revelation, as developed and articulated theologically by the
Church's fathers, doctors, theologians, and as explicitly taught and confirmed
by the Papal Magisterium.
Within the overall genus
of Marian mediation in the Mother's cooperation with the Saviour
to unite humanity with God, three specific elements of this mediation are
revealed, constituting distinct yet essential aspects of this universal
mediation. Mary, having been providentially prepared by the Father through her
Immaculate Conception, uniquely participated with Jesus Christ, the divine Saviour of humanity as Coredemptrix
with the Redeemer, by her free and active fiat at the Annunciation and her
faithful perseverance in union with her Son unto the Cross. After her
Assumption into heaven, Mary continues this saving office in service to Christ
the one Mediator as Mediatrix of all grace and
gifts of eternal salvation, which she performs in intimate union with the Holy
Spirit, the Sanctifier. Mary further continues to intercede on behalf of the
human family before the throne of Christ, victorious King of all nations, as Advocate
for the People of God. Thus the maternal and universal
mediation of the Mother of Jesus are manifested in these three essential doctrinal roles: Coredemptrix, Mediatrix,
Advocate."
Later in the same
Introduction, Dr. Miravalle, states: "One can
thereby see the relevance of considering the wider contemporary ecclesial
framework in terms of timeliness within which this theological anthology is
presented, particularly when the first question of theological definability is
answered to at least some degree by the theological fact that the three aspects of Marian coredemption
and mediation in question already represent Marian doctrines taught by the
Church's Magisterium. It must be kept in mind that the proposal here is not
one of developing a new doctrine, but of raising an existing doctrine to the
level of dogma." 
The date of Dr.
Miravalle's above mentioned Introduction was March
25, 1995, or about 3 years after the Holy Father John Paul II published the
Catechism of the Catholic Church. [Emphasis
mine].
The Catechism of the Catholic Church
The Catechism of the
Church(4) was approved
by Pope John Paul II in June 1992, and was published in October of that
year via the Apostolic Constitution: FIDEI DEPOSITUM
On the Publication of the Catechism of the Catholic Church Prepared Following
The Second Vatican Ecumenical Council.
In Fidei
Depositum, Pope John Paul II stated the following,
which defines the doctrinal value of the text of the Catechism:
"The Catechism of the Catholic Church…is a statement of
the Church's faith and of catholic doctrine, attested to or illumined by
Sacred Scripture, the Apostolic Tradition, and the Church's Magisterium. I declare it to be a sure norm for teaching the faith and
thus a valid and legitimate instrument for ecclesial communion…
Therefore, I ask all the
Church's pastors and the Christian faithful to receive this catechism in a
spirit of communion and to use it assiduously in fulfilling their mission of
proclaiming the faith and calling people to the Gospel life. This catechism is
given to them that it may be a sure and authentic reference text for teaching
catholic doctrine…
The Catechism of the
Catholic Church, lastly, is offered to every individual who asks us to give an
account of the hope that is in us (cf. 1 Pt 3:15) and who wants to know what
the Catholic Church believes."
Additional insight into
the Catechism's doctrinal value is found in its Prologue:
"This
catechism aims at presenting an organic synthesis of the essential and
fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the
Second
This work is intended
primarily for those responsible for catechesis [i.e. education in the faith]:
first of all the bishops, as teachers of the faith and pastors of the Church.
It is offered to them as an instrument in fulfilling their responsibility of
teaching the People of God. Through the bishops, it is addressed to redactors
of catechisms, to priests, and to catechists. It will also be useful reading
for all other Christian faithful."
Later in the text of the
Prologue it is stated:
"This
catechism is conceived as an organic presentation of the Catholic faith
in its entirety…
The texts of Sacred
Scripture are often not quoted word for word but are merely indicated by a
reference (cf). For a deeper understanding of such
passages, the reader should refer to the Scriptural texts themselves. Such
Biblical references are a valuable working-tool in catechesis." [Emphasis
mine].
Doctrine vs. Term
The Fathers and Doctors of
the Church taught extensively on Mary being full of grace as declared by St.
Gabriel at the Annunciation, and that she was immune to original sin. In Holy
Scripture, we see great care given by both God and man with respect to the
first Ark of the Covenant. It had to be built to specifications, and be pure
and sanctified to carry the written word of God. The Fathers and Doctors wrote
how uniquely holier and purer the "New Ark of the Covenant" had to
be, for she carried the body of the Son of God for nine months. The Son of God
could not be born in an impure vessel. However, the term "Immaculate Conception" was hardly used
until shortly before the declaration of the dogma in 1854.
Speaking hypothetically,
had the Catechism of the Catholic Church addressed the unique blessing that the
Mother of God had been given being born without the stain of original sin
without using the term "Immaculate
Conception", would she have been any less immaculate? Under such
hypothetical circumstances, could it be logically concluded that in spite of
the fact that the doctrine of Mary being born without original sin was
addressed in the Catechism, but the term "Immaculate
Conception" had not been stated in the Catechism, that therefore it was
not doctrine? Absolutely not.
Hypothetically, had the Catechism
addressed the fact that the Virgin Mary was uniquely blessed above all men
without using the term "full of grace", could it be logically
concluded that she was therefore not full of grace? Absolutely
not.
CLEARLY, WE
SEE THAT IT IS THE DOCTRINE BEING ADDRESSED WITHIN THE CATECHISM, WHICH IS OF
CRITICAL IMPORTANCE, NOT THE "WORD" OR "TERM".
FURTHERMORE,
IT IS THE DOCTRINE WHICH IS TO BE ELEVATED TO THE STATUS OF DOGMA, NOT THE
"TERM".
With this in mind let us
ascertain whether the doctrine of Mary as Coredemptrix, Mediatrix and
Advocate is addressed in the Catechism.
The Catechism and the Doctrine of Coredemptrix,
Mediatrix and Advocate
The following are a few
excerpts quoted directly from the Catechism which indicate clearly that the
Catechism does indeed address the doctrine
of the Mother of God as Coredemptrix, Mediatrix and Advocate of mankind:
488 "God sent forth
his Son", but to prepare a body for him, he
wanted the free co-operation of a creature. For this, from all eternity
God chose for the mother of his Son a daughter of Israel, a young Jewish woman
of Nazareth in Galilee, "a virgin betrothed to a man whose name was
Joseph, of the house of David; and the virgin's name was Mary":
The Father of mercies
willed that the Incarnation should be preceded by
assent on the part of the predestined mother, so that just as a woman
had a share in the coming of death, so also should a woman contribute to the
coming of life.
489 After a long period of
waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established."
494 At the announcement
that she would give birth to "the Son of the Most High" without
knowing man, by the power of the Holy Spirit, Mary
responded with the obedience of faith, certain that "with God
nothing will be impossible": "Behold, I am the handmaid of the Lord;
let it be [done] to me according to your word." Thus,
giving her consent to God's word, Mary becomes the mother of Jesus. Espousing
the divine will for salvation wholeheartedly, without a single sin to restrain
her, she gave herself entirely to the person and to the work of her Son; she
did so in order to serve the mystery of redemption with him and dependent on
him, by God's grace:
As St. Irenaeus says,
"Being obedient she became the cause of salvation for herself and for the
whole human race." Hence not a few of the early Fathers gladly assert. . .: "The knot of
Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound
through her disbelief, Mary loosened by her faith." Comparing her
with Eve, they call Mary "the Mother of the living" and frequently
claim: "Death through Eve, life through Mary."
502 The eyes of faith can
discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin.
These reasons touch both on the person of Christ and his redemptive mission,
and on the welcome Mary gave that mission on behalf of
all men.
511 The Virgin Mary "cooperated through free faith and
obedience in human salvation" (LG 56). She uttered her yes "in the
name of all human nature" (St. Thomas Aquinas, STh III, 30, 1). By
her obedience she became the new Eve, mother of the living.
964 Mary's role in the Church is inseparable from her union with
Christ and flows directly from it. "This union of the mother with
the Son in the work of salvation is made manifest from the time of Christ's
virginal conception up to his death"; it is made manifest above all at the
hour of his Passion:
Thus the Blessed Virgin
advanced in her pilgrimage of faith, and faithfully persevered in her union
with her Son unto the cross. There she stood, in
keeping with the divine plan, enduring with her only begotten Son the intensity
of his suffering, joining herself with his sacrifice in her mother's heart, and
lovingly consenting to the immolation of this victim, born of her: to be given,
by the same Christ Jesus dying on the cross, as a mother to his disciple, with these
words: "Woman, behold your son."
967 By her complete adherence to the Father's will, to his Son's
redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is
the Church's model of faith and charity. Thus she is a "preeminent
and . . . wholly unique member of the Church"; indeed, she is the
"exemplary realization" (typus) of the
Church.
968 Her role in relation
to the Church and to all humanity goes still further. "In
a wholly singular way she cooperated by her obedience, faith, hope, and burning
charity in the Savior's work of restoring supernatural life to souls. For this
reason she is a mother to us in the order of grace."
969 "This motherhood
of Mary in the order of grace continues uninterruptedly from the consent which
she loyally gave at the Annunciation and which she sustained without wavering
beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office
but by her manifold intercession continues to bring us the gifts of eternal salvation .... Therefore the Blessed Virgin is invoked in
the Church under the titles of Advocate,
Helper, Benefactress, and Mediatrix."
970 "Mary's function
as mother of men in no way obscures or diminishes this unique mediation of
Christ, but rather shows its power. But the Blessed
Virgin's salutary influence on men . . . flows forth from the superabundance of
the merits of Christ, rests on his mediation, depends entirely on it, and draws
all its power from it. No creature could ever be counted along with the
Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in
various ways both by his ministers and the faithful, and as the one goodness of
God is radiated in different ways among his creatures, so also the unique mediation
of the Redeemer does not exclude but rather gives rise to a manifold
cooperation which is but a sharing in this one source."
973 By pronouncing her "fiat" at the Annunciation and
giving her consent to the Incarnation, Mary was already collaborating with the
whole work her Son was to accomplish. She is mother wherever he is
Savior and head of the Mystical Body."
Thus we see
unequivocally, that the doctrine of Mary as Coredemptrix, Mediatrix and Advocate is indeed addressed within the
Catechism.
The Ordinary Magisterium of the Church
The Late
and Renown Theologian Father William G. Most produced a work entitled: "Ordinary Magisterium on Mary's Immediate Cooperation
in the Objective Redemption". In it he summarized the salient
teachings of the Ordinary Magisterium regarding the doctrine of Coredemptrix, Mediatrix and
Advocate. He delineated 17 teachings in summary form on this doctrine from 8
different Popes and the 2nd Vatican Council. They are Popes: Leo
XIII, St. Pius X, Benedict XV, Pius XI, Pius XII, John XXIII, Paul VI, and John
Paul II. He begins his theological study with the following statements:
"Any
doctrine proposed repeatedly by the Ordinary Magisterium is rated as
infallible. In fact, Pius XII added (Humani
generis, Dec. 28, 1950. DS 3885):"Nor should one think that the things
proposed in Encyclical Letters do not of themselves call for assent on the plea
that in them the Popes do not exercise the supreme power of their Magisterium.
For these things are taught by the Ordinary Magisterium, to which this also
applies: He who "hears you hears me."... But if the Popes in
their acts deliberately pass judgment on a matter controverted up to then, it
is clear to all that according to the mind and will of the same Pontiffs, the question can no longer
be considered open to free discussion among theologians." But: If a doctrine comes under the promise of Christ
"He who hears you hears me" that
doctrine cannot be in error."
In an effort not to diminish the importance of any of the 17 teachings, we will not quote even a few herein. To study the above mentioned teachings of each Pope visit Fr. Most's writing: "Ordinary Magisterium on Mary's Immediate Cooperation in the Objective Redemption".
After illustrating the
teaching of the Ordinary Magisterium, Fr. Most demonstrates that the doctrine
of Mary as Coredemptrix, Mediatrix
and Advocate is Scriptural. Then, Fr. Most concludes his theological study with
the following:
"Now that we have
seen, from Scripture alone, that she did cooperate immediately in the objective
redemption, and did it by way of obedience may we borrow just one line from the
Magisterium. Pius IX, in defining
the Immaculate Conception, said that even at the start of her life, her
holiness - which in practice is interchangeable with love - was so great that
"none greater under God can be thought of, and no one but God can
comprehend it." Of course God could create a creature capable of
grasping it. But He has not done that. So her love,
which clashed with her obedience to the Father's will in willing His death -
was suffering literally beyond the ability of anyone but God to comprehend.
The Magisterium has
taught this over and over, 17 times in all. We should not keep it under wraps,
we should teach our people, so they may be grateful and join in the
dispositions of her Immaculate Heart, and so come to a deeper appreciation of
His Heart, in learning how the redemption operated."
The Beginning
Prepared
with the grace of God
By
Ben J. Verdina, (edited September, 2016)
abbacub2000@aol.com
Footnotes:
|
(1) |
For in depth discussions on papal infallibility refer to The Catechism of the Catholic Church and the Catholic Encyclopedia and the Doctrinal Concordance . Also see Upon This Rock. |
|
(2) |
Lumen Gentium, Dogmatic Constitution of the Church Solemnly Promulgated By H.H. Pope Paul VI; November 21, 1964. |
|
(3) |
MARY Coredemptrix
Mediatrix Advocate, Theological Foundations Towards
a Papal Definition? © 1995 Mark I. Miravalle; NIHIL OBSTAT Father James Dunfee
Censor Librorum; IMPRIMATUR: Most Reverend Gilbert
Sheldon Bishop of Steubenville March 7, 1995 Dr. Mark Miravalle's web site: www.fifthmariandogma.com |
|
(4) |
Recommended
The Dogma and the Triumph, By Dr. Mark Miravalle; Queenship Publishing, P.O. Box 42028, Santa Barbara, CA 93140-2028; USA. Tel 800-647-9882 e-mail: qship@impulse.net
Our Mother Co-redemptrix,
Mediatrix, Advocate as contained in To the Priests,
Our Lady’s Beloved Sons and the Papal Magisterium by Dr. Mark Miravalle, S.T.D.; published
by the Marian Movement of Priests, USA.
Vox Populi Mariae Mediatrici, c/o Queenship Publishing, P.O. Box 42028, Santa Barbara, CA 93140-2028; USA. Tel 800-647-9882 e-mail: qship@impulse.net
MARY Coredemptrix Mediatrix Advocate, Theological Foundations Towards a Papal Definition? © 1995 Mark I. Miravalle;
NIHIL OBSTAT Father James Dunfee
Censor Librorum; IMPRIMATUR: Most Reverend Gilbert
Sheldon Bishop of Steubenville March 7, 1995
Theological Works of Father William G. Most
Ordinary Magisterium on Mary's Immediate Cooperation in
the Objective Redemption, By Father
William G. Most.
Unscriptural Marian
Doctrine?, By Rev. William G. Most.
Mary At The Dawn Of The New Millennium, by
Cardinal Avery Dulles.
To the Priests, Our Lady’s Beloved Sons, By Fr. Stefano Gobbi; The Marian Movement of Priests, National Headquarters USA, P.O. Box 8, St. Francis Maine, USA 04774-0008; Tel: 207-398-3375; IMPRIMATUR: Most Reverend Donald W. Montrose, D.D. Bishop of Stockton February 2, 1998 web site: www.mmp-usa.net
Lumen
Gentium, Dogmatic Constitution of
the Church Solemnly Promulgated By H.H. Pope Paul VI; November 21, 1964.
Redemptoris Mater, Encyclical letter of the
Supreme Pontiff, John Paul II, On the Blessed Virgin Mary In the Life of the
Pilgrim Church; March 25, 1987
For Additional Information On This and Related Topics Go To:
http://groups.yahoo.com/neo/groups/era-of-peace/info
To subscribe to
era-of-peace send an email to:
era-of-peace-subscribe@yahoogroups.com
This writing is available on the Internet at
Also, read the following
writings posted at the above mentioned web site:
|
|
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Iniquity With
Divine Retribution at the Dawn of the Era of Peace – A Summary Guide to the
Tribulation |
|
|
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After The Warning |
|
|
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Tribulation Update |
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Thank You For Having Responded To My Call |
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Sky Signs |
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Ben's Calling |
|
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The Statues of Our Lady Are Crying For Our Help |
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Prayers of Consecration & Triumph of the Immaculate Heart of Mary |
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Heaven and Earth Are Uniting – Fr. Gobbi |
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Ave Maria: Coredemptrix, Mediatrix and Advocate |
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Supreme Authority of the Pope Until Death or Abdication |
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The Myth of the Pre-Tribulational Rapture |
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To Protect the Faith |
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Both Faith and Good Works Required |
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The Catechism and the "Term" Coredemptrix |
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Ecclesiastical Masonry: The Beast Like a Lamb |
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Tribulation Protection: The Blood of the Lamb |
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Scripture Alone? Is Half of the Story Sufficient? |
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Has Matthew 24:14 Been Realized? 'Definitely Yes' |
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To the Refuges on Wings of Eagles |
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Must the Reconstruction of the Temple of Jerusalem Precede the Second Coming of Jesus Christ? |
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The Abomination of Desolation |
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The Era of Peace |
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The Original Prayer to St. Michael |
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Mary, Queen and Queen Mother |
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How to Identify the Antichrist |
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The Whore of Babylon |
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The Mark of the Beast |
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Upon This Rock |
"Behold, I am the handmaid of the
Lord; let it be to me according to your word" (Lk 1:38)… thus was the knot
of Eve's disobedience loosed by the obedience of Mary…As the human race fell
into bondage to death by means of a virgin, so it is rescued by a virgin.
Virginal disobedience was balanced in the opposite scale by virginal obedience.
In the same way, the sin of the first created man receives amendment by the
First-begotten, and the coming of the serpent is conquered by the harmlessness
of the dove, unloosing those chains that had bound us to death."
St. Irenaeus of Lyons, Father of the Church
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