Can we say that our Mother Mary is Co-Redemptrix?
The recent document from the Congregation for the Doctrine of the Faith, Mother of the Faithful, has once again raised the question of the title Co-Redemptrix applied to the Virgin Mary.
The difficulty lies in the ambiguity regarding what properly corresponds to Christ and what to Mary in the work of redemption.
The title Redeemer has two dimensions that should be distinguished. The first refers to the AGENT of redemption; the second, to the MANNER in which it is accomplished. Both dimensions are essential to speak properly about redemption.
As for the agent, only God can be Redeemer. To redeem implies eliminating sin and communicating grace, that is, granting divine life to human beings: an action that belongs exclusively to God. Redemption is, in this sense, a new creation, and only God has the power to create.
As for the manner, the work of redemption is accomplished through the Incarnation of the Word. Through his words and actions, through his dedication and sacrifice, Christ merited the salvation of mankind, and now, glorified at the right hand of the Father, He himself communicates that salvation.
From these two dimensions, it follows that Christ is Redeemer through hypostatic union. This union makes His human acts and His passion truly redemptive, for in them the transforming power of God's omnipotent love is made present.
Against this backdrop, we can understand the ambiguity of the title applied to Mary. If Co-Redemptrix were understood in the strict sense, it would place the Virgin on the same level as divine action, alongside the Father and the Holy Spirit, which is unacceptable. Only Christ is the Redeemer in that sense, because He is God made man.
How, then, can we explain the existence of a tradition that uses this title, even among some pontiffs?
The reason is that redemption is often understood in terms of redemptive work, that is, as the sum of Christ's actions and sufferings, mainly His human self-giving and obedience to God the Father. Without these, one could not properly speak of redemption, which involves an act of rescue.
At this level, it is understandable to attribute special cooperation to the Virgin Mary, whose faithful, pure, and immaculate life was intimately united with that of Christ. Her sufferings and merits, associated with those of her Son, can be understood as a subordinate contribution to the redemptive work on behalf of mankind.
Some express this intuition with the term co-redemptrix.
Perhaps it would be more accurate to interpret Mary's intimate union with Christ throughout her life, and especially in the mystery of the Cross, as an expression of her spiritual motherhood and her motherhood in the Church.
Considering the theological nuances involved in the discussion about Mary as Co-Redemptrix, it seems prudent to avoid categorical statements on the subject and to favor a calm and comprehensive reflection that places the mystery of Mary in its proper place: at the center—without being the center—of the economy of salvation.
Excerpts from Antonio Ducay. Nov 23 Sun (bis)