Mary’s Cooperation in the Work of Redemption
Written by: Bro. Rey V. Entila
CFD - Diocese of Bacolod (Written: June 2005)
Mary as Mediatrix. “A title of the Blessed Virgin as mediator of grace. There are two aspects of this mediation. It is certain in Catholic theology that, since Mary gave birth to the Redeemer, who is the source of all grace, she is in this way the channel of all graces to mankind…On the second stage of mediation, Mary cooperates by her maternal intercession in applying Christ’s redemptive grace to human beings, called the subjective redemption.” (Hardon, pp. 254-255).
I. The Teaching of the Church
“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" (CCC 968).
"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" (CCC 969).
"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" (CCC 970).
Wholly united with her Son
“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”(CCC 964).
After her Son's Ascension, Mary "aided the beginnings of the Church by her prayers." In her association with the apostles and several women, "we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation" (CCC 965).
“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” (CCC 973).
II. Old Testament Prefigurement
Abraham and Moses: Mediators of the Covenant
In the Old Testament, God used human beings to be mediators of his covenant of salvation for His people. Even though God is the sole Savior, “It is I, I the Lord; there is no savior but me” (Isa. 43:11), yet He willed to make people participate in that salvation. In the New Testament, even though Jesus is the sole Mediator of God’s salvation (1 Tim.2:5), yet the Christians also participate in that work of mediation or intercession (1Tim.2:1-3). The passage below show how Abraham mediated for the people of Sodom and Gomorrah and how God heard him. Yet, since the required number of ten righteous people that Abraham asked from God was not reached, these cities were destroyed nonetheless.
"Abraham stood yet before the Lord. And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? ... And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes" (Genesis 18:22-24, 26).
Just as Abraham mediated, for the sake of the salvation of many people, Moses also interceded and pleaded for the salvation of the Israelites for their sins.
"Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin -; and if not, blot me, I pray thee, out of thy book which thou has written" (Exodus 32:30-32).
III. New Testament Fulfillment
Mary is the Mediatrix of all graces by her cooperation in the Incarnation (Universal Mediation).
“But when the time had fully come, God sent forth his Son, born of woman, born under the law” (Gal.4:4). In this passage, Mary cooperates in giving birth to the Savior of the world.
Mary is the Mediatrix of all graces by her intercession in Heaven (Special Mediation).
During the wedding at Cana, Jesus’ mother was there and through her intercession Jesus performed the first miracle; thus, began His public ministry. “When the wine failed, the mother of Jesus said to him, "They have no wine." And Jesus said to her, "O woman, what have you to do with me? My hour has not yet come." His mother said to the servants, "Do whatever he tells you" (Jn.2:3–5).
In the Book of Acts of the Apostles, Mary is specially mentioned as praying together with the gathered disciples. “All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers” (Acts 1:14).
Mediation of Saints
All baptized Christians are called saints in the New Testament (Eph.1:1;Phil.1:1; Col.1:1), meaning, they have been separated and consecrated by God among all people to glorify Him. While Christ is the sole Mediator between God and man (1 Tim.2:5) as Savior of the world, Christians who are united with Christ in baptism (Gal.3:14), participate in this mediation and intercession. St. Paul wrote to the Christians asking that “that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is acceptable in the sight of God our Savior” (1 Tim.2:1-3).
The following passages show that fellow Christians are allowed by God to be mediators of the salvation brought about by Christ, but in such a way that does not undermine Christ’s Mediatorship. "I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is the Church" (Colossians 1:24).
"For we are laborers together with God" (1 Corinthians 3:9). "Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20). "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (1 Timothy 4:16).
“But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light” (1 Pet. 2:9). We Christians participate in the universal priesthood which primary function is to offer sacrifices in behalf of the people of God.
“Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects” (James 5:16). While any Christian can mediate or intercede for another, the prayer or intercession of the righteous person is powerful. This is the whole rationale of the Apostolic Tradition that Virgin Mary, foremost of all saints, is sought for her powerful maternal intercession for all.
Two passages in the Book of Revelation show that saints and martyrs who are now in heaven constantly pray for us Christians here on earth. First, “And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints; and they sang a new song, saying, "Worthy art thou to take the scroll and to open its seals, for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation” (Rev.5:8-9). Another one is, “And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne” (Rev.8:3).
Fundamentalist Erroneous View: Jesus "rebuking" Mary
There are some verses in the New Testament that seem to appear to Bible Christians that Jesus was rebuking Mary. However, in the light of proper Biblical exegesis or interpretation, in these verses Jesus truly exalted His beloved mother. It is only when the anti-Marian theological lens is taken away, like scales that fell off from the anti-Christian Saul’s eyes, will a person truly see that looking down on Mary is actually downgrading God who made her His masterpiece of all creation.
The following passage is thrice mentioned in the Gospels. “But he replied to the man who told him, "Who is my mother, and who are my brethren?" And stretching out his hand toward his disciples, he said, "Here are my mother and my brethren! For whoever does the will of my Father in heaven is my brother, and sister, and mother" (Matt. 12:48-50). Mark also gives the parallel passage, “And he replied, "Who are my mother and my brethren?" And looking around on those who sat about him, he said, "Here are my mother and my brethren! Whoever does the will of God is my brother, and sister, and mother" (Mark 3:33-35). Luke renders it, “And he was told, "Your mother and your brethren are standing outside, desiring to see you." But he said to them, "My mother and my brethren are those who hear the word of God and do it" (Luke 8:20-21).
The context shows that Virgin Mary enjoys a double mother hood to Jesus: physically because she gave birth to Him, and, spiritually because she does the will of the Father perfectly more than anyone else. The same interpretation applies to this next passage. “As he said this, a woman in the crowd raised her voice and said to him, "Blessed is the womb that bore you, and the breasts that you sucked!" But he said, "Blessed rather are those who hear the word of God and keep it!" (Luke 11:27-28).
“And Jesus said to her, "O woman, what have you to do with me? My hour has not yet come" (John 2:4). “When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" (John 19:26). These citations may seem repugnant to Filipino ears to call one’s dear mother as “woman” (Greek, “gune”). Even the standard Protestant reference book has this to say: “Gune” – in the vocative case, used in addressing as woman, it is a term not of reproof or severity, but of endearment or respect, Matt.15;28; Jn.2:4, where the Lord’s words to His mother at the wedding in Cana, are neither rebuff nor rebuke. The question is, literally, ‘What to me and to thee?’ and the word “woman”, the term of endearment, follows this. The meaning is, ‘There is no obligation on Me or you, but love will supply the need.’ She confides in Him, He responds to her faith. There was lovingkindness in both hearts. His next words about’ His hour’ suit this; they were not unfamiliar to her. Cana is the path to Calvary; Calvary was not yet, but it made the beginning signs possible” (Vine, p.1239).
“When he saw Jesus, he cried out and fell down before him, and said with a loud voice, "What have you to do with me, Jesus, Son of the Most High God? I beseech you, do not torment me" (Luke 8:28). The demons actually were not rebuking Jesus because God would not allow it, but they were acknowledging the power of Jesus over them.
IV. Protestant Reformers Denied Mary as Mediatrix
The Protestant Reformers denied the role of Mary as Mediatrix because for them that would equate her to Christ. However that is not the Catholic viewpoint. The Catholic Church teaches that she is Mediatrix or Coredemptrix in the sense that she is a cooperator in Jesus’ work of redemption, just as man is a cooperator in God’s plan, yet that does not elevate him to the status equal with God.
Instead of quoting the Protestant Reformers, let me rather quote one Protestant scholar today who represents the modern trend among Evangelicals today who agree with what the Catholic Church teaches. Anglican theologian John MacQuarrie writes:
“In the glimpses of Mary that we have in the Gospels, her standing at the cross beside her Son, and her prayers and intercessions with the apostles, are particularly striking ways in which Mary shared and supported the work of Christ – and even these are ways in which the Church as a whole can have a share in co-redemption. But it is Mary who has come to symbolize that perfect harmony between the divine will and the human response, so that it is she who gives meaning to the expression Corredemptrix” (MacQuarrie, pp.113-114).
V. Objections Against the Doctrine of the Intercession of Mary
a. “Mary is not a goddess, and there is nothing to justify praying to her. In Scripture, there is absolutely no example of anyone praying to a dead saint. There is good reason for this: the human being who dies and goes with the Lord is still human. Mary is not omniscient, omnipresent, nor omnipotent. She cannot hear and answer prayer” (Pezzotta, p. 139).
b. For there is one God, and there is one mediator between God and men, the man Christ Jesus (1 Tim.2:5).
c. Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me” (Jn.14:6).
d. “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12).
Concerning the abovementioned objections, the following are advanced as answers:
a. Nobody in his right mind thinks Mary is a goddess, else Trinitarian faith is lost in favor of polytheism. No verse in the entire Bible prohibits a Christian to ask another Christian to pray for him or her to God. Fundamentalists have committed a grave error when they equate prayer with worship. Worship is given to God alone as Jesus Christ said: “You shall worship the Lord your God and serve Him alone” (Matt.4:10). But prayer does not mean worship as the dictionary defines: “Pray – to make a fervent request for something; to beseech; to implore (from Latin precari – to entreat)” (The American Heritage Dictionary, 1989, p. 539). The rich man even prayed to Abraham but Abraham did not rebuke him from praying to him by equating it to worshipping him, “I pray thee, therefore, father, that thou wouldst send him to my father’s house, for I have five brethren…” (Lk.16:27-28, KJV).
Furthermore, a saint who is in heaven is not dead, but fully alive. To believe otherwise is to embrace the faith of the Sadducees. Jesus said to these Sadducees (also applicable to modern Sadduceean belief today), “God is not the God of the dead but of the living” (Matt.22:32). The saints in heaven are not limited anymore with place and time unlike human beings here on earth, but “Neither can they die anymore: for they are equal unto the angels” (Lk.20:36, KJV). As angels are pure spirits who can see and hear us and even rejoices when a sinner repents, the saints in heaven, especially the Blessed Virgin Mary, see our plight and hear our pleas to God, so that our prayers to her do not go unheeded but are surely presented powerfully to God. Missing to ask for her motherly care and powerful intercessions surely is a great loss to our Protestant friends.
b. Virgin Mary and the saints do not usurp Christ’s sole mediatorship but they participate in it. It is not the usual Fundamentalist unnecessary pitting of Christ against the saints, or the Evangelical either-Christ-or-the-Saints futile dilemma, but it is the Catholic spirituality of Christ-together-with-His-saints which is the answer to all confusions of our separated brethren. There should be no willful human asunder what God has joined together as one.
c. Virgin Mary as our ever loving and faithful spiritual mother always points us to her Son Jesus and leads us closer to Him as she is to Him.
d. The objection is inappropriate since Catholic theology never claims that there is salvation through the name of Mary. Salvation is only accomplished in the name of Jesus our Savior and the Blessed Virgin Mary is God’s powerful pointer to Jesus her Son.
V. The Testimony of the Early Church Fathers
The early Church Fathers like Origen, St. Epiphanius and St. Augustine expounded on the spiritual Motherhood of Mary of the whole redeemed humanity through her powerful intercession for salvation of all. Explicit testimonies, however, on her role as Mediatrix began in the eighth century.
St. Germanus of Constantinople (+733): Nobody can achieve salvation except thorough thee… O Most Holy One…nobody can receive a gift of grace except through thee…O Most Chaste One” (Or.9,5. Lesson of the Office of the Feast).
St. Bernard of Clairvaux (+1153): “God wished that we have nothing, except by the hands of Mary” (In Vig. Nativit. Domini serm.3,10).
St. Albert the Great. “The universal dispenser of all riches” (omnium bonitatum universlitier distributa; Super Missus est q.29).
