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Why Now Is the Time for a Dogma of Mary Co-redemptrix
The following is an October 31, 2002 interview given to Zenit
by Dr. Mark Miravalle on the occasion of the release of John Paul II's
Apostolic Letter, Rosarium Virginis Mariae.
STEUBENVILLE, Ohio,
OCT. 31, 2002 (Zenit.org).- The Pope's new apostolic letter "Rosarium
Virginis Mariae" (The Rosary of the Virgin Mary) has rekindled interest in
Our Lady's role in the life of Christ and in salvation history.
Mark Miravalle, a leading proponent for having Mary declared
Co-redemptrix, offered his views with ZENIT. Miravalle is professor of
theology and Mariology at Franciscan University of Steubenville and
president of Vox Populi Mariae Mediatrici.
ZENIT: Why do you think
the title of Mary Co-redemptrix is a legitimate Marian title within the
Church?
Miravalle: The Marian title "Co-redemptrix" refers to the
unique participation of Mary in the work of our redemption accomplished by
Jesus Christ. The prefix "co" comes from the Latin word "cum," which means
"with" and "not equal to."
The term as used by the Church never
places Mary on a level of equality with Jesus Christ, the divine redeemer.
Yet the free and active human cooperation by the Mother of Jesus in
redemption, particularly at the annunciation and at Calvary, is rightfully
acknowledged by the papal magisterium and the teachings of the Second
Vatican Council -- see "Lumen Gentium," Nos. 56, 57, 58 and 61 -- and
becomes the pre-eminent example of how every Christian is called to become
a "co-worker with God."
Papal theologian Father Cottier, O.P.,
recently defended the title of Mary Co-redemptrix in the teachings of the
Second Vatican Council in an international address for the Congregation of
Clergy. Cardinal Sch?born, former secretary of the universal Catechism, is
also an eloquent defender of the title, and one of the 550 bishops
endorsing the papal definition of Mary Co-redemptrix, Mediatrix of all
graces, and Advocate.
Q: Has John Paul II ever called Mary the
"Co-redemptrix"?
Miravalle: Pope John Paul II has used the title
of Co-redemptrix on at least six occasions in papal addresses, as did Pope
Pius XI several times before him.
For example, in his homily at
Guayaquil, Ecuador, in January 1985, John Paul stated that Mary was
"crucified spiritually with her crucified Son" and that "her role as
Co-redemptrix did not cease after the glorification of her Son."
The repeated and consistent teachings of our Holy Father on Mary
as Co-redemptrix in papal addresses and homilies is a manifestation of the
mind and ordinary magisterium of the Pope that does call for our religious
submission of will and intellect, according to Lumen Gentium, 25.
The Second Vatican Council makes reference to papal allocutions on
numerous occasions as doctrinal support for its conciliar conclusions. As
papal addresses were recognized by the council as legitimate doctrinal
sources, so John Paul's Marian magisterium should be recognized in the
same way in this post-conciliar period.
Sanctity bears strong
witness to the title of Mary Co-redemptrix. St. Pio of Pietrelcina, St.
Josemaria Escriva St. Teresa Benedicta of the Cross -- Edith Stein, St.
Leopold Mandic, Blessed Bartolo Longo and numerous other recently
canonized saints and blesseds have used the title, along with St.
Maximilian Kolbe.
Mother Teresa of Calcutta was in a real sense
one of the leaders in the cause for a dogmatic definition of Mary
Co-redemptrix and Mediatrix of all graces. Sister Lucia, the Fatima
visionary, has also underscored the role of Mary Co-redemptrix in her
latest book, "Calls from the Message of Fatima," expounding upon Mary
Co-redemptrix in six different sections.
Q: What about the
objection that Co-redemptrix is not a legitimate term because it is not in
the language of Scripture and the Church Fathers?
Miravalle: To
object to the legitimacy of the title of Co-redemptrix is implicitly to
criticize John Paul II, who, once again, has repeatedly used the title of
Co-redemptrix. To use the language of Scripture and the Fathers as a
criterion for legitimate Church terminology would be effectively to
eliminate the Marian dogmatic titles of the Immaculate Conception and
Assumption, as well as the term transubstantiation and even papal
infallibility, as none of these dogmatic truths are described in the
language of Scripture and the Fathers.
It would be important to
avoid any type of semi-primitivism which would preclude a legitimate
development of doctrine or title because of the lack of its explicit
presence in Scripture and the Fathers.
Venerable Cardinal Newman
answered Pusey regarding a similar objection by saying, "Why do you
protest against Our Lady being called Co-redemptrix when you are ready to
accept the immeasurably more glorious titles ascribed to her by the
Fathers: Mother of God, Second Eve, Mother of All the Living, Mother of
Life, Morning Star, Mystical New Heaven, Center of Orthodoxy, the
all-undefiled Mother of Holiness, and the like?"
Q: But would the
papal definition of Mary Co-redemptrix hinder the important ecumenical
mission of the Church?
Miravalle: In the 1950s, Protestant
theologians Miegge and Maury identified Marian co-redemption as the
fundamental issue of 20th-century Mariology. More recently, the Dombes
ecumenical treatment on Mary noted that the omission of the titles of
Co-redemptrix and Mediatrix of all graces at Vatican II for reasons of not
offending Protestant Christians was not effective, since the doctrine of
co-redemption and mediation remained a fundamental teaching of the
council.
It is time to be more straightforward with other
Christian ecclesial bodies about Catholic doctrine on Marian co-redemption
and mediation, and to articulate this truth with the greatest possible
theological integrity and precision, while at the same time manifesting
great sensitivity to those who do not share our Catholic vision. This
would be the significant ecumenical benefit of a definition of Mary
Co-redemptrix.
The late Cardinal O'Connor of New York stated that
a definition would greatly assist ecumenism because its precise
articulation would assure other Christians that we do distinguish
adequately between Mary's unique association with Christ and the
redemptive power exercised by Christ alone.
In "Ut Unum Sint," the
Holy Father states that the Christian unity willed by God can only be
attained by an acceptance of the full content of revealed truth, and
prohibits any compromise of truth or doctrinal development for the sake of
"facile agreement."
This is why the person of John Paul II offers
a particular rationale for the present opportuneness of a papal definition
of Mary Co-redemptrix. This Pope possesses the true gift of being at the
same time "fully ecumenical" and "fully Marian." Who better than John Paul
II to strike the delicate balance between full dogmatic integrity and
genuine ecumenical sensitivity regarding the formulation of a new Marian
dogma? Does he not brilliantly portray this careful balance in "Rosarium
Virginis Mariae"?
At the beginning of the 1987 Marian Year, the
Holy Father encouraged the preparatory commission to have more "trust in
Mary for the mission of ecumenism." The same wisdom applies regarding a
possible Marian dogma. The spiritual Mother of all peoples remains the
Mother of Christian unity, not its obstacle.
In regards to the
Orthodox, our sister Churches, their generous liturgical celebration of
the role of the Mother of God in our salvation is something for the
Western Church to emulate and rediscover. Their common liturgical
entreaty, "O Mother of God, save us," captures the heart of Mary's unique
role in the salvific mission of her Son. In fact, Patriarch Bartholomew
issued a 1998 Lenten encyclical on the role of the Mother of God in
salvation, which went almost completely unnoticed in the West.
The
fact remains that the Orthodox Churches, as do Protestant ecclesial
bodies, do not accept the office of papacy, and thereby could never
logically be in favor of the exercise of a papal charism of infallibility
from an office that they a priori reject. This is why to hold that until
we receive the endorsement of Orthodox and Protestant authorities for a
dogma, Marian or otherwise, the Pope should not declare a dogma, is
philosophically and practically to eliminate entirely the charism of papal
infallibility.
Q: How many Catholic faithful have petitioned for
this dogma, and do you see any relevance for the proclamation of this
Marian dogma with the present world situation?
Miravalle: In the
last 10 years, about 7 million petitions from over 150 countries have been
sent to the Holy See, along with the endorsements of 550 bishops and over
40 cardinals. This constitutes the largest petition drive per annum in the
history of the Church.
In light of the present world climate of
war and rumors of war, I believe the proclamation of the dogma of Mary
Co-redemptrix, Mediatrix of all graces and Advocate would be the means to
release the full exercise of Our Lady's motherly intercessory role in
bringing peace to a troubled world, in fulfillment of her Fatima promise
that "in the end my Immaculate Heart will triumph ... and a period of
peace will be granted to the world." God respects human freedom, and the
papal proclamation would "free her" to exercise fully her saving roles for
contemporary humanity.
The recent promulgation of "Rosarium
Virginis Mariae" and the gift of five new luminous mysteries reminds us
that the Holy Father has a mind of his own regarding the Mother of God. I
believe we should remain open-minded and obedient to the final discernment
of this "Totus Tuus" Pope regarding the opportuneness of the papal
definition of Mary Co-redemptrix.
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