Defending Mary Mediatrix Of All Graces

[P3chrmd]

Hey guys...trying to defend Our Lady's role as mediatrix of all graces...feel free to jump in!!!

[url="http://www.christianguitar.org/forums/showthread.php?t=81714&page=2&pp=15"]http://www.christianguitar.org/forums/show...14&page=2&pp=15[/url]

[StColette]

Hey P3 if you look down a couple of threads you'll see one on the Mediatrix.


edit: because I actually read that thread you gave

give me a while and let me see what I can come up with

Edited August 8, 2004 by StColette

[StColette]

[quote]Mary, Mediatrix and Coredemptrix


There are five traditional Catholic beliefs about Mary:

that she is the Mother of God;

that she was Ever-Virgin;

that she was immaculately conceived;

that she was assumed into Heaven and crowned Queen of Heaven and Earth; and

that she is Mediatrix of all Graces, Co-Redemptrix and Advocate for the People of God.

The first four of these have been defined as dogmas of the faith (ie, they have been infallibly defined by the Pope or by an Ecumenical Council). There is considerable impetus at the moment for the Holy Father to make an ex cathedra declaration of the infallible truth of the fifth and final Marian dogma.

There is a lay movement called Vox Populi Mariae Mediatrici  promoting this doctrine and setting in train the processes to bring about this proclamation. With the Immaculate Conception and the Assumption, the procedure was that following theological foundations of the doctrines and episcopal support, there had to be a manifestation of the sensum fidelium, ie, that the faithful believed it to be true. Eight million of the faithful petitioned the Holy Father over 95 years for the definition of the Assumption. So far, in just four years, four million signatures have been gathered for the definition of Our Lady as Mediatrix of All Graces.

The doctrine, essentially, is that as a special privilege and reward for her perfection, all Graces that Jesus, as the one Mediator between the Father and Man, obtains for us, are dispensed by and through the Virgin Mary, Queen of Heaven. St Maximilian Kolbe reflected and wrote extensively on Mary as Mediatrix of Graces. [/quote]

( information copied directly from www.catholic-pages.com )

[quote]Mary Coredemptrix and the Second Vatican Council

by Msgr. Arthur B. Calkins

An Interview with Msgr. Arthur B. Calkins.
Q. In an interview given to Zenit on 24 November 2002 Father Angelo Amato, S.D.B. was asked what he thought about a proposed dogmatic definition of Mary as Coredemptrix. In replying he stated that more important than his opinion is the magisterium of the Church and, in this case, that of the Second Vatican Council. Would you care to comment?

Msgr. Arthur B. Calkins: I am in total agreement with Father Amato that the magisterium is far more important than our private theological opinions. I have studied the magisterium on Mary’s active role in the work of our redemption at length and have published a major essay on this topic: The Mystery of Mary the Coredemptrix in the Papal Magisterium, (cf. www.voxpopuli.org), as well as two studies on Pope John Paul II’s teaching on this issue: Pope John Paul II’s Teaching on Marian Coredemption (cf. www.voxpopuli.org) and Pope John Paul II’s Ordinary Magisterium on Marian Coredemption: Consistent Teaching and More Recent Perspectives, in Mary at the Foot of the Cross -- II: Acts of the International Symposium on Marian Coredemption (New Bedford, MA: Academy of the Immaculate, 2002) 1-36; also published in Divinitas XLV «Nova Series» (2002) 153-185.

I would comment further that the documents of the Second Vatican Council are surely an important point of reference on many issues, but are not necessarily “the last word” on them. In fact the introduction to chapter 8 of Lumen Gentium states that this sacred synod “does not intend to give a complete doctrine on Mary, nor does it wish to decide those questions which the work of theologians has not yet fully clarified. Those opinions therefore may be lawfully retained which are propounded in Catholic schools concerning her, who occupies a place in the Church which is the highest after Christ and also closest to us” (# 54). The question of Mary as Coredemptrix, which was very much discussed at the time of the Council, is surely one of those questions.

Q. Father Amato said that the Second Vatican Council considered the hypothesis of a dogmatic declaration on Mary as Coredemptrix and discarded it. Is that a fair appraisal of the situation?

Msgr. Calkins: I’m afraid not. The situation at the Council - and especially behind the scenes - was far more complex. The fact is that many Bishops entering the Council wanted a statement on Mary as Coredemptrix and/or Mediatrix of all graces (the concepts are intimately related) and some even wanted a dogmatic definition on the matter. Let me make several points here.

1. As I already mentioned in an earlier interview: The first draft of the document that would eventually become chapter 8 of Lumen Gentium explicitly acknowledged the legitimacy of the term Coredemptrix as applied to Our Lady, but refrained from using it so as not to cause undue problems with our Protestant brothers and sisters. I believe that this was a questionable approach to ecumenism and one which intelligent Protestants could readily see through, but the restriction was adhered to in the writing of Lumen Gentium chapter 8.

2. I look forward to a study which analyzes the way this issue was dealt with in the Council by Father Alessandro Apollonio, F.I. which is to appear in Mary at the Foot of the Cross - III, but this much is already quite clear: there was never a vote on the Council floor which dealt specifically and only with Mary as Coredemptrix. So the idea that this concept was discarded is clearly contrary to fact.

3. The fact is that the Council did deal with the reality of Mary as Coredemptrix without using the title. Here are some texts: “The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in bringing about death, so also a woman should contribute to life” (Lumen Gentium #56). “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” (Lumen Gentium #57). “The Blessed Virgin … faithfully persevered in her union with her Son unto the cross, where she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her mother’s heart, and lovingly consented to the immolation of this victim which was born of her” (Lumen Gentium #58).

4. Even if the Fathers of the Second Vatican Council had decided not to deal with this issue in any way - which obviously was not the case - they could not have bound any succeeding Pope or Council in this regard except by a solemn dogmatic definition made with papal approval.

Q. Father Amato states that the titles of cooperation that Vatican II attributed to Mary were “advocate, assistant, helper, mediatrix” and that in his Encyclical Redemptoris Mater Pope John Paul II fully developed the title of mediatrix. Would you care to comment?

Msgr. Calkins: Yes. My first point is that the use of these titles by the Council Fathers was not meant to be exhaustive, but rather descriptive, and that the history of the development of this part of the text is a story fraught with controversy and clever manoeuvring behind the scenes on the part of those who controlled the agenda. The miracle is that what emerged was nonetheless a Catholic document!

My second point is that it is to the great credit of Pope John Paul II that with Redemptoris Mater he single-handedly and forcefully reintroduced the discussion of Mary’s maternal mediation when virtually all of the “authoritative” commentators thought that they had successfully buried it. I do not believe, however, that there is any evidence that the Pope would maintain that he has fully developed all that can be said about Mary’s mediation. The great tour de force which he achieved in Redemporis Mater was to begin to reverse the minimizing tendency in interpreting Marian mediation and thus to open the door anew to the magisterial teaching of his predecessors on Mary as Mediatrix of all graces.

Q. In his concluding comment Father Amato says that “in its first document, Vatican Council II does not see in Mary a Coredemptrix by rather ‘the most sublime fruit of the Redemption’ (Sacrosanctum Concilium #103).” Do you think that that settles the issue?

Msgr. Calkins: No. The assertion that Mary is the object of the Redemption is not denied by anyone who seriously upholds Mary’s role as Coredemptrix. As a creature, Mary needed to be redeemed and her redemption was accomplished “in a more sublime way” from the first moment of her conception precisely in view of the role that she would play in the Redemption. Indeed, the very same text that Father Amato cites also states that Mary “is inseparably linked with her Son’s saving work”. This is an assertion that is consistently made in the magisterium about no one except Mary and it is a statement precisely about her role as Coredemptrix! I trust that Father Amato was not aware of his misuse of Sacrosanctum Concilium #103. Unfortunately, it reminds me of Cardinal Ratzinger’s statement:

I wonder at the adroitness of theologians who manage to represent the exact opposite of what is written in clear documents of the Magisterium in order afterward to set forth this inversion with skilled dialectical devices as the true meaning of the documents in question .

Q. Has the Pope ever made any comment about the Council’s handling of the issue of Mary as Coredemptrix and Mediatrix of all graces?
Msgr. Calkins: Yes. In the course of his Marian catecheses given from 6 September 1995 to 12 November 1997 the Pope provided extensive commentaries on the Marian doctrine of Lumen Gentium - and it should be noted that these constitute a part of his “ordinary magisterium” (cf. Lumen Gentium #25). That of 13 December 1995 is perhaps the most explicit in this regard:

During the Council sessions, many Fathers wished further to enrich Marian doctrine with other statements on Mary’s role in the work of salvation. The particular context in which Vatican II’s Mariological debate took place did not allow these wishes, although substantial and widespread, to be accepted, but the Council\'s entire discussion of Mary remains vigorous and balanced, and the topics themselves, though not fully defined, received significant attention in the overall treatment. Thus, the hesitation of some Fathers regarding the title of Mediatrix did not prevent the Council from using this title once, and from stating in other terms Mary’s mediating role from her consent to the Angel\'s message to her motherhood in the order of grace (cf. Lumen Gentium, n. 62). Furthermore, the Council asserts her co-operation “in a wholly singular way” in the work of restoring supernatural life to souls (ibid., n. 61). Lastly, even if it avoided using the title “Mother of the Church”, the text of Lumen Gentium clearly underscores the Church’s veneration for Mary as a most loving Mother.

Here it should be noted that the Pope does not speak of the “substantial and widespread wishes” of many of the Council Fathers as being “discarded” or in any negative manner whatsoever. He merely states - in a very graceful and non-prejudicial way - that the context of the conciliar Mariological debate did not allow them to be accepted. This, most assuredly, leaves the door for further development wide open. [/quote]
The above article is from ( from the page [url="http://www.marymediatrix.com/kb/kb7/9.shtml"]http://www.marymediatrix.com/kb/kb7/9.shtml[/url] )

Quotes from Saints and Popes about the Co-Mediatrix

[quote]"The Holy Spirit, Sanctifier and distributor of all graces, has chosen to act exclusively through the Immaculata. Therefore the Immaculata, as the instrument of the Holy Spirit, is the Mediatrix of All Graces won by Christ at Calvary." - Saint Maximilian Kolbe

In the first of his Rosary encyclicals, Supremi apostolatus (1883), Pope Leo XIII calls Our Lady "the guardian of our peace and the dispensatrix of heavenly graces." The following year his encyclical Superiore anno speaks of the prayers presented to God "through her whom He has chosen to be the dispenser of all heavenly graces.” But it was perhaps in Octobri mense (1891) that his Holiness gave the most forceful exposition of this doctrine: "With equal truth can it be affirmed that, by the will of God, nothing of the immense treasure of every grace which the Lord has accumulated, comes to us except through Mary.... How great are the wisdom and mercy revealed in this design of God.... Mary is our glorious intermediary; she is the powerful Mother of the omnipotent God.... This design of such dear mercy realized by God in Mary and confirmed by the testament of Christ (Jn. 19:26‑27), was understood from the beginning and accepted with the utmost joy by the holy Apostles and the earliest believers. It was also the belief and teaching of the venerable Fathers of the Church. All the Christian peoples of every age accepted it unanimously.... There is no other reason for this than a divine faith."[/quote]

( [url="http://www.tldm.org/Directives/d194.htm"]http://www.tldm.org/Directives/d194.htm[/url] ) * site for both of the above quotes *

[quote]St. Antonius (circa 250 - 350): "All graces that have ever been bestowed on men, all came through Mary."

St. Bernard (1090 - 1153): "[Mary is called] the gate of heaven, because no one can enter that blessed kingdom without passing through her."

St. Bonaventure (1221 - 1274): "As the moon, which stands between the sun and the earth, transmits to this latter whatever it receives from the former, so does Mary pour out upon us who are in this world the heavenly graces that she receives from the divine sun of justice."

1750: Alphonsus Mary de Liguori, canonized as Saint Alphonsus in 1839, wrote a book "The Glories of Mary." It continues to be published today, under various church imprimaturs. Various chapters in the book are titled: "Mary our Help," "Mary our Mediatress," "Mary our Advocate," etc.

1935: Pope Pius XI gave the title co-redemptrix to Mary during a radio broadcast.

1964-NOV-21: The Chapter 8 of the Dogmatic Constitution of the Church, passed by the Vatican Council II, and "Solemnly promulgated by Holiness Pope Paul VI" states, in part:

"Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man’s salvation through faith and obedience. For as St. Irenaeus says, she being obedient, became the cause of salvation for herself and for the whole human race. Hence not a few of the early Fathers gladly assert with him in their preaching ...'death through Eve, life through Mary.' 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"

"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. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home. Therefore the Blessed Virgin is invoked in the church under the titles of Advocate, Helper, Benefactress and Mediatrix."

"...the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator."

"For no creature could ever be counted as equal with the Incarnate Word and Redeemer. Just as the priesthood of Christ is shared in various ways both by the ministers and by the faithful, and as the one goodness of God is really communicated in different ways to 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."

1985: Pope John Paul II recognized Mary as co-redemptrix" during a speech in Guayaquil, Ecuador. He said, in part, "Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity...In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son."

1987-MAR-25: In his encyclical Redemptoris Mater, Pope John Paul II "referred to Mary as 'Mediatrix' three times, and as 'Advocate' twice."

1985: Pope John Paul II recognized Mary as co-redemptrix" during a speech in Guayaquil, Ecuador. He said, in part, "Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity...In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son." 4 

1987-MAR-25: In his encyclical Redemptoris Mater, Pope John Paul II "referred to Mary as 'Mediatrix' three times, and as 'Advocate' twice." 1 

1997-APR-9: During an audience Pope John-Paul II referred to the role of Mary during the crucifixion of Jesus: "Mary … co-operated during the event itself and in the role of mother; thus her co-operation embraces the whole of Christ’s saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of all mankind. In union with Christ and in submission to him, she collaborated in obtaining the grace of salvation for all humanity...In God’s plan, Mary is the ‘woman’ (cf. John 2:4; John 19:26), the New Eve, united to the New Adam in restoring humanity to its original dignity. Her cooperation with her Son continues for all time in the universal motherhood which she enjoys in the order of grace. Trusting in this maternal cooperation, let us turn to Mary, imploring her help in all our needs." 1 [/quote]

( copied directly from [url="http://www.religioustolerance.org/mary_cor.htm"]http://www.religioustolerance.org/mary_cor.htm[/url] )

[quote] Leo XIII, Encyclical, Supremi Apostolatus officio. Sept 1, 1883. ASS 16, 1883. 1113:

"We judge nothing more powerful and better for this purpose than by religion and devotion to deserve well of the great Mother of God, the Virgin Mary, who is the treasurer (sequestra) of our peace with God, and the mediatrix (administra) of graces... ."

Leo XIII, Encyclical, Superiore anno, August 30, 1884. ASS 17, 1884. 49:

"... may He hear the prayers of those who beseech through her, whom He Himself willed to be the mediatrix (administram) of graces."

Leo XIII, Encyclical, Octobri mense adventante, Sept 22, 1891, ASS 24, 1891, 196:

"... it is right to say, that nothing at all of that very great treasury of all grace which the Lord brought us -- for 'grace and truth came through Jesus Christ' [Jn 1. 17]- nothing is imparted to us except through Mary, since God so wills, so that just as no one can come to the Father except through the Son, so in general, no one can come to Christ except through His Mother."

Leo XIII, Encyclical, Diuturni temporis spatium, Sept 5, 1898, ASS 31, 1898, 146:

"For from her, as in a must abundant conduit, the drafts of heavenly graces are given: '... in her hands are the treasures of the mercies of the Lord; for God wills that she be the principle of all good things. '"(internal quotes are from St. John Damascene. Series I De Nativitate Virginis and St. Irenaeus, Against Valentinus III. 33).

St. Pius X, Encyclical, Ad diem illum, Feb. 2, 1904, AAS 36, 1904. 453-54:

"Hence that never dissociated manner of life and labors of the Mother and the Son... . there stood by the Cross of Jesus His Mother, not merely occupied in looking at the dreadful sight, but even rejoicing that 'her only Son was being offered for the salvation of the human race; and so did she suffer, with Him, that if it had been possible, she would have much more gladly suffered herself all the torments that her Son underwent' [St. Bonaventure I. Sent. d, 48, ad Litt. dub. 4. ]. Now from this common sharing of will and suffering between Christ and Mary, she 'merited to become most worthily the Reparatrix of the lost world' [Eadmer, De Excellentia Virginis Mariae, 9] and therefore Dispensatrix of all the gifts which Jesus gained for us by His Death and by His Blood... . But Mary as St. Bernard fittingly remarks [De Aquaeductu 4. ] is the 'channel' or, even, the neck, through which the body is joined to the head, and likewise through which the head exerts its power and strength on the body. ' For she is the neck of our Head, by which all spiritual gifts are communicated to His Mystical Body"' [St. Bernardine of Siena, Quadrag. De Evangelio aeterno, Sermo X, a. 3. c. 3. ]

Pius XI, Apostolic Letter, Exstat in civitate, Feb. 1, 1924, AAS 16 1924, 152:

"It is clear that many Roman Pontiffs... have stirred up devotion among the nations to the most clement Mother, the Virgin Mary, the Consoler of the afflicted, and the treasurer [sequestra] of all graces with God."

Pius XI, Encyclical, Ingravescentibus malis, Sept 29, 1937, AAS 29, 1927, 380:

"... we know also that all things are imparted to us from God the Greatest and Best, through the hands of the Mother of God." [/quote]

( quotes from the following post [url="http://www.immaculateheart.com/webforum/_d...es/00000005.htm"]http://www.immaculateheart.com/webforum/_d...es/00000005.htm[/url] )


wooooo that was a lot lol I collected all this info a long time ago for my site, all the sources are listed. I hope some of this helps.

God Bless,
Jennie

Edited August 8, 2004 by StColette

[MorphRC]

I gotta save that.

[phatcatholic]

awesome! thanks for the links colette!

[StColette]

yw and no prob phatcatholic

[Guest JeffCR07]

that was great!

[StColette]

[quote][b]Does the designation of Mary as Coredemptrix or Mediatrix of all Graces detract from the uniqueness and all-sufficiency of Jesus Christ, the one Redeemer and the one Mediator?[/b]

Jesus Christ as true God and true man redeems the human family, while Mary as Coredemptrix participates with the Redeemer in his one perfect Sacrifice in a completely subordinate and dependent way. The key word here is "participation" in that which is exclusively true of Jesus Christ. The title "Coredemptrix" never puts Mary on a level of equality with our Lord; rather, it refers to Mary’s unique and intimate participation with her divine Son in the work of redemption. "Coredemptrix" is a Latin word; the prefix "co" in the title, "Coredemptrix," derives from the Latin word "cum," which means "with," not "equal to." Mary’s sufferings are efficacious towards the redemption of man because they are wholly rooted in the redemptive graces of Christ and are perfectly united to His redeeming will.

Similarly, as Mediatrix, the Mother of Jesus does not "rival" Christ’s mediation but rather participates in the one mediation of Jesus Christ. Imagine water from a reservoir reaching the people through a system of aqueducts or channels. By analogy, Jesus is the infinite "reservoir" of all grace, which is destributed to us through Mary. Jesus, the one mediator, does not exclude secondary, subordinate mediators. In Pope John Paul II’s Wednesday audience of October 1, 1997, the Pope addressed this very issue:

"Mary’s maternal mediation does not obscure the unique and perfect mediation of Christ. Indeed, after calling Mary ‘Mediatrix’, the Council is careful to explain that this ‘neither takes away anything from nor adds anything to the dignity and efficacy of Christ the one Mediator’ (Lumen gentium, n.62)....In addition, the Council states that ‘Mary’s function as Mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power’ (Lumen gentium, n.60).

"Therefore, far from being an obstacle to the exercise of Christ’s unique mediation, Mary instead highlights its fruitfulness and efficacy....In proclaiming Christ the one mediator (cf. 1 Tim 2:5-6), the text of St. Paul’s Letter to Timothy excludes any other parallel mediation, but not subordinate mediation. In fact, before emphasizing the one exclusive mediation of Christ, the author urges ‘that supplications, prayers, intercessions and thanksgivings be made for all men’ (2:1). Are not prayers a form of mediation? Indeed, according to St. Paul, the unique mediation of Christ is meant to encourage other dependent, ministerial forms of mediation. By proclaiming the uniqueness of Christ’s mediation, the Apostle intends only to exclude any autonomous or rival mediation, and not other forms compatible with the infinite value of the Saviour’s work.

"In fact, ‘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 co-operation which is but a sharing in this one source’ (Lumen gentium, n.62)....In truth, what is Mary’s maternal mediation if not the Father’s gift to humanity?" (Pope John Paul II, 1 Oct. 1997).[/quote]

found at [url="http://www.voxpopuli.org/faq4.php"]http://www.voxpopuli.org/faq4.php[/url]

[MorphRC]

And Save That.

[StColette]

lol shall I keep going ? you of all peeps should know I have tons of info on Mary lol

[url="http://www.voxpopuli.org/response_to_7_common_objections_part1.php"]A Response to 7 Common Objections about Mary Mediatrix, Co-Redemptrix, Advocate[/url]

lol it would have been far too large to post

Edited August 10, 2004 by StColette

[MorphRC]

Youve got a tonne of Mariam links.

[StColette]

lol I know

[MorphRC]

+ 300 Id say

[StColette]

lol you might be right lol i haven't counted lately lol

[franciscanheart]

awesome jennie.... even im learning something!!!!
and i thought i knew pretty much all there was to know about this one