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I’m deviating from my standard body literacy fare this week, because a MAJOR document was released by the Dicastery for the Doctrine of the Faith and I wanted to put down some thoughts.
On Tuesday, the text of Mater Populi fidelis was published, offering specific guidance on some titles of Mary that have been widely debated in the 20th and 21st centuries:
“Co-redemptrix” and “Mediatrix of all Graces.” The document outlines the historical provenance of these terms, plus the titles “Mother of Believers” and “Mother of Grace”, and then comes to the following conclusions:
- The title of “Co-redemptrix” is not to be used for Mary.
- “Mother of Believers” is affirmed as an appropriate title.
- The titles of “Mediatrix” and “Mediatrix of All Graces” may be used in certain situations with great prudence, but we should probably not use them most of the time.
For those (like me) who are familiar with Pope John Paul II’s use of both of these terms, this document has been a long time coming— especially since Cardinal Ratzinger (later, Pope Benedict XVI) was against using these terms.
Understandably, there’s been some significant backlash from the more “traditional” Catholic community (altho I cringe at using that label because I would consider myself traditional, but not “trad”— if that makes sense). They feel that this document calls for a shying away from Marian devotion, which is proper to the Church, yielding powerful Marian titles so as not to appear controversial. One post that has been circulating is this sentiment:
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However, Mater Populi fidelis makes the following statement: “When 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.” (no. 22)
Co-redemptrix
The term “Co-redemptrix” has been used by many theologians and in popular devotion, but in many different ways over the centuries. Because of this, a clear and consistent definition cannot be found that proves Magisterial status for the term.
As someone who has worked in various capacities in the Church, I see this as the doctrinal equivalent of avoiding scandal. Avoiding scandal is not just about refraining from immoral or improper acts by Church members– it’s also about avoiding the appearance of immoral or improper acts, which can lead to wrong conclusions by the People of God and therefore appear to condone sinful behaviour. Discussions about scandal are important in any pastoral ministry touching on the Sacramental and Moral life of the Church.
So I see this document basically saying the same thing about our language:
This term can be very seriously misunderstood. It has not consistently been used in the Church properly. And so while there can perhaps be a very narrow application of this term that is suitable, we should avoid using it so we don’t mislead those who aren’t aware of that context.
Mediatrix of All Graces
With regards to the term “Mediatrix of All Graces,” we see a more nuanced approach. For this term, the document first breaks down appropriate and inappropriate meanings for “Mediatrix,” suggesting that if the meaning is not perfectly clear from context, it should not be used.
Special prudence is required when applying the term “Mediatrix” to Mary. In response to a tendency to broaden the scope of Mary’s cooperation through this title, it is helpful to specify the range of its value as well as its limits.
On the one hand, we cannot ignore the fact that the word “mediation” is commonly used in many areas of everyday life, where it is understood simply as cooperation, assistance, or intercession. As a result, it is inevitable that the term would be applied to Mary in a subordinate sense. Used in this way, it does not intend to add any efficacy or power to the unique mediation of Jesus Christ, true God and true man. – nos. 24 & 25
However, there are even more reservations with using the full title “Mediatrix of All Graces”; for it is logically impossible that Mary could have been the mediator (even in a properly subsidiary role) of the graces she first received. “This is not a minor point since it reveals something central: even in Mary’s case, the gift of grace precedes her and comes from the absolutely free initiative of the Trinity in view of Christ’s merits.” (no. 67) Moreover, Mary’s intercession is not required for God to have immediacy with any human being. Therefore, Mary may be a singularly special mediator among the many saintly mediators and intercessors we have in Heaven, but we cannot say she actually mediates ALL graces. However, it’s possible for us to use the term “graces” in a way that is less technical, referring to “blessings” or “good things in our lives” as types of grace. In this way, it is possible for us to say that Mary—as a subsidiary cooperator with her Son—can help to mediate all those “graces” if we ask. But again, this requires so much explanation in most cases that it’s probably better for us not to cause confusion by using the title in the first place. Instead, “Mother in the Order of Grace” is preferred (no. 71).
While this document certainly stirs the pot for some people, I am grateful for the clarity it offers. Pope Leo approved this document on the feast of Our Lady of the Rosary (Oct 7th) of this year, and I find this commitment to precision of theological language very… refreshing.
In my book, I have a chapter about Mary. And I open it by saying that the language we use about Mary is very important– not for Mary’s sake, but because everything we say about her reflects back to a core belief about her Son, Jesus Christ. If there is any chance that a title for Mary (well-intentioned as it may be!) actually works to obscure the primacy and singularity of Christ as Savior and Mediator for all humankind– I would hope our dear Blessed Mother would say, as did the spunky Flannery O’Connor: “To hell with it.”
It’s not like we don’t have a vast Mariology and a whole litany of wonderful Marian titles besides these two to keep us going.
Regardless of how we personally feel about this recent doctrinal note, let us continue to ask for Mary’s intercession in all our efforts towards holiness, fashioning ourselves as humble servants of the Church in her likeness.
