The Vatican Dicastery for the Doctrine of the Faith (DDF) issued a doctrinal note Nov. 4 stating that the title “Co-redemptrix” is not an appropriate term to explain the Blessed Virgin Mary’s cooperation in the work of Redemption, as it risks creating confusion and “obscuring Christ’s unique salvific mediation.” Instead, the DDF reflected extensively on her unique role described instead as one of maternal intercession, which continues to assist the Church.
The 80-paragraph doctrinal note titled Mater Populi Fidelis, meaning The Mother of the Faithful People of God, is signed by DDF Prefect Cardinal Víctor Manuel Fernández. Pope Leo XIV approved the note Oct. 7. The DDF emphasized that the note Marian devotion is rooted in Scripture and is “a treasure of the Church” to be encouraged and appreciated. It addresses questions presented to the Holy See regarding Marian devotion and Marian titles such as “Co-redemptrix” and “Mediatrix of all graces.”
On the title ‘Co-redemptrix’
The title “Co-redemptrix” dates back to the 15th century, according to the DDF. It explained that in the past, some popes have explained the title “in two specific ways: in reference to Mary’s divine motherhood -insofar as she, as Mother, made possible the Redemption that Christ accomplished- or in reference to her union with Christ at the redemptive Cross.”
However, the new DDF note states that this title should not be applied especially because it requires repeated and precise explanation.
“Given the necessity of explaining Mary’s subordinate role to Christ in the work of Redemption, it would not be appropriate to use the title ‘Co-redemptrix’ to define Mary’s cooperation,” the DDF stated.
“This title risks obscuring Christ’s unique salvific mediation and can therefore create confusion and an imbalance in the harmony of the truths of the Christian faith, for ‘there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved,’” the DDF added, quoting Acts 4:12. “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.
“In this case, the expression ‘Co-redemptrix’ does not help extol Mary as the first and foremost collaborator in the work of Redemption and grace, for it carries the risk of eclipsing the exclusive role of Jesus Christ — the Son of God made man for our salvation, who was the only one capable of offering the Father a sacrifice of infinite value — which would not be a true honor to his Mother.”
The DDF noted that in 1996, then-Cardinal Joseph Ratzinger (later Pope Benedict XVI), who was prefect of the Congregation for the Doctrine of the Faith, addressed whether a request to dogmatically declare Mary as “Co-redemptrix” or “Mediatrix of All Graces” was acceptable.
“Negative,” he said at the time, according to the doctrinal note. “The precise meaning of these titles is not clear, and the doctrine contained in them is not mature. A defined doctrine of divine faith belongs to the Depositum Fidei — that is, to the divine revelation conveyed in Scripture and the apostolic tradition. However, it is not clear how the doctrine expressed in these titles is present in Scripture and the apostolic tradition.”
In 2002, then-Cardinal Ratzinger again said that the title “Co-redemptrix” strays too far from Scripture’s language and that of the Church Fathers, and as a result can cause “misunderstandings,” according to the DDF.
The DDF added: “While Cardinal Ratzinger did not deny that there may have been good intentions and valuable aspects in the proposal to use this title, he maintained that they were ‘being expressed in the wrong way.’”
On the title ‘Mediatrix of All Graces’
The doctrinal note also addresses the use of the title “Mediatrix of All Graces,” explaining that “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.”
Since the word “mediation” is commonly used to explain cooperation or intercession, it is understandable that it has been “applied to Mary in a subordinate sense,” the DDF wrote. “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.”
The DDF also emphasized, however, that “The biblical statement about Christ’s exclusive mediation is conclusive.”
“Christ is the only Mediator, ‘for there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all’,” the DDF continued, quoting 1 Timothy 2:5-6.”
The DDF noted that on the topic of Our Lady’s role in salvation history, Vatican II preferred to use terminology focused on her maternal assistance or cooperation, rather than “mediation,” which it primarily used in reference to Christ. The Second Vatican Council uses terms such as “manifold intercession” and “maternal help,” which “together define the specific nature of Mary’s cooperation in Christ’s action through the Spirit.”
“Strictly speaking, we cannot talk of any other mediation in grace apart from that of the incarnate Son of God,” the DDF continued. “Therefore, we must always recall, and never obscure, the Christian conviction that ‘must be firmly believed as a constant element of the Church’s faith’ regarding ‘the truth of Jesus Christ, Son of God, Lord and only Savior, who through the event of his incarnation, death, and resurrection has brought the history of salvation to fulfillment, and which has in him its fullness and center.’”
Another limit posed by the title “Mediatrix of all Graces” comes from the fact that Mary “could not have been the mediatrix of the grace that she herself received,” the DDF later stated. “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.”
Explaining her true role of intercession, the DDF explained that “through her intercession, Mary can implore God to grant” people actual graces and that her maternal intercession can inspire perseverance, preparation to receive grace from God, and growth in grace.
Through her maternal presence, she helps people to prepare to receive grace, the DDF emphasized.
The DDF also stated that the “the People of God trust firmly in her intercession,” which it later explained is a particularly maternal intercession.
“The Virgin Mary’s participation, as Mother, in her Son’s life — from the Incarnation to the cross and Resurrection — imparts a unique and singular character to her cooperation in his redemptive work, especially for the Church, ‘when [the Church] contemplates Mary’s spiritual motherhood towards all members of the Mystical Body; in its trusting invocation [of her]; when it experiences the intercession of its advocate and helper,’” the DDF wrote. “This maternal aspect characterizes the Virgin’s relationship to Christ and her collaboration at every moment of the work of salvation… In Mary’s motherhood, all that we can say about motherhood according to grace and about her present place within the whole Church is synthesized.”
In its conclusion, the DDF emphasized that Marian devotion brings the faithful closer to Christ and the Gospel.
“In her motherly face, they see a reflection of the Lord who seeks us out… who looks upon us with love, and who does not condemn us,” the DDF stated. “In her motherly face, many of the poor recognize the Lord who ‘has cast down the mighty from their thrones and has lifted up the lowly’. Her countenance sings the mystery of the Incarnation. In the face of the Mother who was pierced by the sword, the People of God recognize the mystery of the Cross, and in that same face — bathed in paschal light — they perceive that Christ is alive.”
The DDF concluded by invoking Our Lady under the title “Mother of the Faithful People of God,” asking for her prayers.
The full text can be read here.