By Mark Griswold | FaVS News Columnist
The Vatican’s Dicastery for the Doctrine of Faith recently released a “Doctrinal Note on Some Marian Titles Regarding Mary’s Cooperation in the Work of Salvation.”
Decrees, notes and other documents related to particulars of the Catholic faith aren’t all that common — they’re released ad hoc, on average once per year — so they’re fairly important. Still, I was a bit surprised when two different non-Catholics asked me what I thought, one using the phrase “de-crowning of Mary.”
Firstly, our Blessed Mother has not been “de-crowned.” In fact, as is common in these notes, this one simply clarifies existing doctrine, not changed it. Nor does it outright “ban” the use of the terms “co-redemptrix” and “mediatrix,” as some others, including many Catholics, have proclaimed.
What it does say is that “[w]hen an expression requires many, repeated explanations to prevent it from straying from a correct meaning, it does not serve the faith of the People of God and becomes unhelpful.” It goes on to cover other names given to Mary, including Mother of Believers, and other topics like intercession and maternal closeness.
While the note has caused passions to run hot among some, especially those with a strong Marian devotion, it does provide a good opportunity for Catholics and others to discuss these terms and Marian doctrine and dogma in general.
I don’t hold any official position within the Catholic church (unless you count Eucharistic minister). I’ve been a Catholic for less than three years, so what follows is only one man’s opinion on the subject.
Marian devotion is confusing not only to Protestants but many Catholics as well. Having spent about 40 years as a Protestant, it’s even a little strange to me. (“Lord, I believe; help my unbelief.” Mark 9:24)
Yet I’m coming to understand and love Our Mother more and more. I often pray at least one decade of the Rosary, and she even came to me in a dream a few weeks ago!
So, why did the Church come out with this doctrinal note? First, I’ll define the terms Co-Redemptrix and Mediatrix, which are receiving the most attention, co-redemptrix and mediatrix, then touch on the four existing Marian dogmas.
Mary as Co-Redemptrix
The Vatican has addressed this title, used as far back as the 15th century and by popes as recent as John Paul II, because some people have taken it to mean that Mary is being elevated to a position of equality with Christ, who is our only Redeemer in the strictest sense. Used another way, however, not only is Mary a co-redemptrix, we are all co-redeemers every time we take up the Great Commission and share our faith in Christ.
Our priest often reminds us that no one gets to heaven alone. I can point to scores of people who led or pushed me toward not only Christianity in general but Catholicism specifically.
Ironically, one man unknowingly tapped into my contrarian nature and helped push me by going on an anti-Catholic tirade just a few weeks before I took the first “official” step toward becoming Catholic.
Many others, going all the way back to my early childhood, also played a more positive role. They were all co-redeemers in a sense.
For Catholics, Mary plays a unique role in salvation history since she — in accepting God’s call to become the Mother of God the Son — is the co-redemptrix of all, whereas the rest of us may only play a part in a handful of people’s salvation.
Still, like an attorney who uses all sorts of $10 words when simpler ones would do, we Catholics might be better served by not using a term that recognizes Mary’s appropriate place in our salvation without causing undue conflict or confusion.
Mary as Mediatrix
Yes, Christ is our only Mediator in the strictest sense. His sacrifice on the cross is all that was needed to pay the penalty for our sin. But when the term mediatrix is used in the sense of cooperation, assistance or intercession, it is appropriate to Mary.
After all, she played an important role not only in giving birth to Christ, but in guiding his human nature through the early years. She was even present at his first miracle at the wedding in Cana where she tells him, “they have no wine.” (John 2:3) He responds, “Woman, what does this have to do with me? My hour has not yet come.”
This is a widely misunderstood verse due to the use of the term “woman” and its more disrespectful or patronizing meaning today when used in reply. However, it speaks to the importance Mary holds in our faith and how her role echoes back to figures in the Old Testament. To quote St. Augustine, “In the Old Testament the New is concealed, in the New the Old is revealed.”
Mary is the “New Eve,” the first woman. She is also the woman who, along with Christ, the New Adam, will crush the head of the serpent (who is Satan, as described in Genesis 3:15).
Will I be using the terms Co-Redemptrix and Mediatrix for Mary in the future? Probably not, but mostly because I never used them much before now.
Even though the doctrinal note does not deny the theology behind these terms when correctly defined, I seek unity in Christ with all and within the Catholic Church, and any terms that get in the way of that are unhelpful.
I want to point people to Christ, not drive them away over a petty misunderstanding of a term that, like so many, cannot be appropriately and fully-defined even in the original Greek, which is a much more nuanced language, let alone in English.
If you have wondered why Catholics have a heightened devotion to her, there are so many amazing references to her role in the Bible that are worth studying further. You never know, maybe she’ll even end up appearing to you in a dream!
The views expressed in this opinion column are those of the author. They do not necessarily reflect the views of FāVS News. FāVS News values diverse perspectives and thoughtful analysis on matters of faith and spirituality.
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