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(Snip from article below)
The messages of the Lady of All Nations speak of her roles as Advocate, Mediatrix, and Coredemptrix. Once the Church recognizes these roles, according to the messages, she will intercede for us for a massive outpouring of grace.
Source: The Lady of All Nations
"Under this title I will save the world"
Pope John Paul II calls Mary
Our Advocate, Mediatrix, and Coredemptrix
Ricardo Cardinal J. Vidal
Manila Cathedral, June 1, 2001
We are gathered to honor the Virgin Mary, the Lady of All Nations. It is a festive occasion, glittering with all these bishops, all these devotees, all these dignitaries, flags and costumes. But it is also a solemn occasion, for we gather to ask the special protection of Our Lady. She promises to grant grace, redemption and peace to all who have recourse to her.
Our world is in grave need of grace, redemption and peace. You who represent your embassies know this well. Economies are faltering, jobs are vanishing, disease is spreading, violence is festering, wars are exploding. We turn to the Lady that we may be spared from degeneration, disaster and war.
It is the truth that will lead to the flooding of this urgent grace. The messages of the Lady of All Nations speak of her roles as Advocate, Mediatrix, and Coredemptrix. Once the Church recognizes these roles, according to the messages, she will intercede for us for a massive outpouring of grace.
I have been asked to speak on her roles as Advocate, Mediatrix, and Coredemptrix. These are heavy theological terms. I will try to explain them to you in simple language. Then I will quote the words of the Holy Father. Many times has Pope John Paul II used these titles in honor of the Virgin Mary.
Jesus who prays for us, Mediates for us, Sacrifices himself for us
Let us start by recalling the example of Our High Priest, Jesus Christ. Jesus prays for us, mediates to the Father for us, sacrifices himself for us.
Jesus prays to the Father for us, he is our Advocate (1 Jn. 2:1). We are Christians, followers of Christ, so we pray for each other. On earth, we pray for those who need God's help. The saints in Heaven and the souls in Purgatory pray for us, and all that prayer is a great circle of intercession.
In the Old Testament, Moses was a mediator between God and the People of God. In the New Testament, Jesus Christ lived with us and became our one Mediator to the Father (1 Tim. 2:5). We are Christians, so we are called to mediate Jesus to each other. That is part of the beautiful doctrine of the communion of saints. Today we your Bishops and priests depend on the mediation of Jesus to mediate between God and you.
Jesus is our one Redeemer. We are saved through his Sacrifice at Calvary. Now, this sacrifice is made present every time we celebrate Mass. The Catechism of the Catholic Church (1368) teaches that we can join our sufferings with the sufferings of Jesus. In uniting our small sacrifices to the great sacrifice of Jesus, we help save souls. In that sense, we are coredeemers with the one Redeemer, Jesus Christ.
As St. Paul said, "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, the Church" (Col 1:24). The Catechism (1521) explains that our suffering "acquires a new meaning; it becomes a participation in the saving work of Jesus."
Mary, Advocate with Jesus our Advocate
Mary is the model of the Church, she is the exemplary follower of Christ. More than any Christian, she excels in these roles. She is the Advocate who prays for the whole Church, following Jesus our Advocate. She is the Mediatrix with the one Mediator, Jesus. She is the Co-redemptrix with the one Redeemer, Jesus.
Mary is our Advocate. At the wedding in Cana, she brought the needs of the couple to Jesus. She said to him, "They have no wine," prompting the Lord to perform his first miracle of changing water to wine. Today she still brings our petitions to Jesus. We can imagine her pleading, "They have no drinking water, no jobs, no justice, no peace in their homes, no joy in their marriage." And Jesus would respond by filling our lives with the wine of grace.
The title of Advocate goes back to St. Irenaeus and St. John Damascene in the early years of Christianity. In the Hail Holy Queen, we ask her, "turn then, most gracious Advocate, your eyes of mercy upon us." She intercedes for us with the Lord Jesus.
Mary, Mediatrix with Jesus our One Mediator
Mary is our Mediatrix. In ancient Israel, King David began a line of kings that ruled over the People of God. During that time, the Queen of Israel was not the wife of the King. The Queen of Israel was the Mother of the King, or the Queen Mother (see 1 Kg. 2:19). She was the channel between the King and the People of God.
Mary is our Queen Mother. She is the channel between the Son of David, Christ the King, and the People of God. At Cana, Mary told the servants, "Do whatever He tells you." Today she continues to tell us Christians, do whatever Jesus tells you.
Even back in the Middle Ages the saints called the Virgin Mary our Mediatrix. She was hailed as Mediatrix by St. Bernard of Clairvaux, St. Bernarddine of Sienna, St. Bonaventure.
Through his sacrifice at Calvary, Jesus grants to us all grace. Mary is the channel of Jesus who is for us all grace.
Mary's role as Mediatrix flows from the unique office of Jesus as Mediator. Vatican II teaches that her influences as Mediatrix "flow forth from the superabundance of the merits of Christ, rest on his mediation, depend entirely upon it, and draw all their power from it. In no way do they impede the immediate union of the faithful with Christ. Rather, they foster this union" ("Dogmatic Constitution on the Church," No. 60). Vatican II continues that Mary's mediation, "takes nothing away from the dignity and power of Christ the one mediator, and adds nothing to it" (No. 62).
The Catechism (969) says "Therefore the Virgin Mary is invoked in the Church under the titles of Advocate, Helper, Benefactress and Mediatrix."
Mary, Co-redemptrix with Jesus our One Redeemer
Mary is our Co-redemptrix. We must be careful in the use of the word because of possible misinterpretation. In the English language, the prefix "Co" implies equality, as in the case of the words "co-pilot," "co-author," "co-captain." The term Co-redemptrix comes from the Latin "cum," meaning "with." In Spanish, the word "con" means "with."
Mary is not equal with the Redeemer -- she is a finite creature, while Jesus is the infinite Creator. Rather, she suffered WITH the Redeemer in his act of saving us. She cooperated WITH the plan of redemption by consenting to become the Mother of the Redeemer. From his conception till his birth till his ministry till his death, Mary was WITH the Redeemer.
By the will of the Father, the Redeemer came to the world. For this, the Father chose Mary from the very beginning. She gave the Redeemer flesh and blood. As Mother of God and the Immaculate Conception, she was the handmaid of the Lord. She suffered with him for the redemption of humanity. She is Co-redemptrix.
Indeed, past Popes like Benedict XV, Leo XIII, and Pius XI have spoken of Mary's coredemptive role.
The late Mother Teresa of Calcutta summed it up well. "Mary is our Co-redemptrix with Jesus," she wrote. "She gave Jesus His body and suffered with him at the Cross. Mary is the Mediatrix of all grace. She gave Jesus to us, and as our Mother she obtains for us all his graces. Mary is our Advocate who prays to Jesus for us. It is only through the Heart of Mary that we come to the Eucharistic Heart of Jesus. The Papal definition of Mary as Coredemptrix, Mediatrix and Advocate will bring great graces to the Church."
Pope John Paul II on Mary as Advocate, Mediatrix, Co-redemptrix
Pope John Paul II himself believes that the Virgin Mary is Advocate, Mediatrix, and Coredemptrix.
He said in a General Audience (L'Osservatore Romano, N. 41, Weekly Edition 11) "Mary exercises her role as `ADVOCATE' by co-operating both with the Spirit the Paraclete and with the One who interceded on the Cross for his persecutors (cf. Lk 23:24) whom John calls our Advocate with the Father (1 Jn 2:1)."
In his encyclical Mother of the Redeemer, he wrote, "Mary places herself between her Son and mankind in the reality of their wants, needs and sufferings. She puts herself `in the middle,' that is to say she acts as a MEDIATRIX not as an outsider, but in her position as mother."
The Pope said in a General Audience, "We recall that Mary's mediation is essentially defined by her divine motherhood. Recognition of her role as MEDIATRIX is moreover implicit in the expression `Our Mother'" (L'Osservatore Romano, N. 41, Weekly Edition 11).
In Guayaquil, Ecuador (Jan. 31, 1985) the Holy Father said, "As she was in a special way close to the cross of her Son, she also had to have a privileged experience of his Resurrection. In fact, Mary's role as COREDEMPTRIX did not cease with the glorification of her Son."
The Holy Father greeted the sick in his General Audience of September 8, 1982. He said, "Mary, though conceived and born without the taint of sin, participated in a marvelous way in the suffering of her divine Son, in order to be COREDEMPTRIX of humanity." (Insegnamenti di Giovanni Paolo II, I, V/3  404 )
He said in 1985, "May, Mary our Protectress, the COREDEMPTRIX, to whom we offer our prayer with great outpouring, make our desire generously correspond to the desire of the Redeemer." (Inseg VIII/1 (1985) L'Osservatore Romano 880:12)."
Let us recap what we have discussed. Jesus Christ is our High Priest. Jesus prays for us, mediates with the Father for us, sacrifices himself for us. We are Christians, followers of Christ. We must pray for each other, mediate Christ for each other, makes sacrifices for each other, in union with the sacrifice of Christ.
Mary is the model follower of Christ. More than any Christian, she prays for us, she mediates Christ for us, she sacrifices and suffers with Christ, our Redeemer. She is our Advocate, Mediatrix, and Coredemptrix. These roles all flow from Jesus Christ and are all subordinate to him.
Through Church history, saints have spoken of these roles. So have past Popes. Our Holy Father indeed has called Mary our Advocate, Mediatrix, and Coredemptrix. May the whole Roman Catholic Church come to recognize and exalt these roles. May the whole world then enjoy the fruits of grace, redemption, and peace.
http://www.mariansolidarity.com/ladyofa ... pp01c.html
This cannot occur in Latin. The Latin prefix, co-, simply means with. The ix at the end indicates one closely associated. So the translation of co-Redemptrix means: someone closely associated with the Redeemer, as in assisting in the salvific plan.
David L wrote:Mary? Co-redemptrix? (video documentary)
bchandler wrote:The RCC meaning of co-redemptrix is NOT simply that of a co-worker.
They are saying that Mary's suffering is equal in vlue and redmptive power as Jesus' suffering.
14How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? 15And how can they preach unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"
When we preach the gospel we are participating in Gods redemptive plan. Am I looking at this wrong because I'm Catholic, is this an inaccurate interpretation of scripture?
Of course that doesn't mean WE can save as if we were Christ. Our participation is bringing people to Christ. He is the one who saves, but if no one was brought to that point by someone then no one would have been saved.
If calling Mary Co-redemptrix is making her equal to God or in some way is an attempt to deify her, then using the same logic, Paul calling christians Co-workers would be putting them on equal footing with God as well.
Mario wrote:This cannot occur in Latin. The Latin prefix, co-, simply means with. The ix at the end indicates one closely associated. So the translation of co-Redemptrix means: someone closely associated with the Redeemer, as in assisting in the salvific plan.
In English, co- has morphed into sharing equally or on an equal footing. We can think of words such as co-worker or co-conspirator. The problem arises when we attach the English meaning of co- to the Latin word, co-Redemptrix.
Jesus told us in Matthew 11:11,
"Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he."
Hebrews 92:7 And as it is appointed for men to die once, but after this the judgment... Is Mary excluded from this? I say No!
Nowhere in God’s word are we told to worship, praise, honor, or to even adore Mary, the earthly woman who God used to give birth to His son, the Lord Jesus Christ.
Mary gave birth to the earthly body in which the Son of God would use here on this earth. She was not the mother of God
CRmann, I encourage you to read up on a time in early church history when a group sprung up believing what is called Nestorianism. They believed that Christ had 2 separate natures rather than Him being one unified person. If Mary was the Mother of Jesus and that same Jesus is God it is only logical to conclude that Mary is the Mother of God. If she is not the mother of God then Jesus
cannot be God.
If Mary was the Mother of Jesus and that same Jesus is God it is only logical to conclude that Mary is the Mother of God. If she is not the mother of God then Jesus cannot be God.
I’m interested of your opinion of Mary, what do you think of her?
I’m interested of your opinion of Mary, what do you think of her?
I cannot say that some one who lived their whole life serving Christ or even a martyr who suffered and died for His sake would be on the same level as somone who lived a rotten life and on their deathbed converted to Christ. In the same sense I can't see someone who ended up in Hell because of a small sin suffering as much as someone who has murdered millions.
I guess the gist of it was this.. Christ wants our all, anything less is not good enough. There is no place for thinking about Mary if our eyes are on Jesus. If our mind is on Mary, it cannot be on Jesus. God is a jealous God.
geauxsaints wrote:When I look at the Latin meaning of the word Co-redemptrix it doesn’t look anti biblical to me. If the meaning is as people say “co-redeemer” then I will side with everyone here in condemning it. People are trying to force an English meaning onto Latin words.
When I first read about Co-redemptrix I immediately assumed "co-redeemer" and rejected it, but later I came to understand that my understanding of the words meaning were incorrect.
It has always been the habit of Catholics in danger and in troublous times to fly for refuge to Mary, and to seek for peace in her maternal goodness; showing that the Catholic Church has always, and with justice, put all her hope and trust in the Mother of God. And truly the Immaculate Virgin, chosen to be the Mother of God and thereby associated with Him in the work of man's salvation, has a favour and power with her Son greater than any human or angelic creature has ever obtained, or ever can gain.
Given in Rome, at St. Peter's, the 1st of September, 1883, in the sixth year of Our Pontificate.
geauxsaints wrote:Well, there are titles in there given to Mary that I'm sure people will disagree with.
I feel the expression that Mary has a relationship with Jesus that no other part of creation has or can ever have is true.
geauxsaints wrote:Yes, we agree then that the Church sees it as Co-Redemptrix.
Actually the Church has never made an official declaration on the issue of that title for Mary. So, I guess its all a moot point since there aren't any doctrines defining it,lol.
The Church does not however see it as "co-redeemer".
geauxsaints wrote:The pope himself can write an encyclical on any subject he chooses, but that does not establish it as doctrine. What I mean to say is this. I as a catholic am under no obligation to accept the term "Co-Redemptrix" if I so choose to.
geauxsaints wrote:I lean more toward not accepting the term because catholics tend to over-emphasize Mary's role in redemption and that title adds fuel to the fire. If it was worded differently but had the same meaning I would probably accept it.
Also I'm open to the church defining it as doctrine with a broader explanation of why they chose to use it and how it relates to the faithful. If the church explained it more in depth my mind is open on the subject.
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