MEDIATRIX
Mediatrix in Three Ways
According to world– renowned Mariologist J.B. Carol, O.F.M., “a mediator is one who stands between two persons or groups of persons either to facilitate an exchange of favors or to reconcile parties at variance [with one another]”. The universal mediation of Mary i.e., her maternal function in the acquisition, impetration, and distribution of graces, is certainly one of the most interesting and actual aspects of the entire Mystery of Mary in the History of Salvation. Carol goes on to say that “our Lady may be styled ‘mediatrix’ either (a) because, as worthy Mother of God and full of grace, she occupies a middle position between God and his creatures; or (b) because, together with Christ and under him, she cooperated in the reconciliation of God and humankind while she was still on earth; or (c) because she distributes the graces that God bestows on His children. “No matter in which of these three meanings it may be taken, Mary’s mediation must always be understood as secondary to, and dependent on, Christ’s primary and self – sufficient mediatorial role… “For some theologians, the title ‘Co-Redemptrix’ refers to Mary’s cooperation in the Redemption in the sense that she knowingly and willingly gave birth to the Redeemer (technically: indirect, remote cooperation) and that she dispenses to us the fruits (graces) of the Redemption already accomplished by Christ alone (i.e., cooperation in the subjective Redemption). “The majority [of theologians] , however, believe that, besides the two types of cooperation just mentioned, Mary also contributed to the Redemption itself., i.e., to the redemptive action of Christ that was consummated on Calvary (called objective Redemption). Specifically: Together with Christ (though in total subordination to him an in virtue of his power), Mary atoned or satisfied for our sins, merited every grace necessary for salvation, and joined the Savior’s sacrifice on Calvary to appease the wrath of God.” As a result of this joint operation of Jesus and his Mother, God canceled the debt of the human race and took its members back into His friendship that had been broken by sin. Pope St. Pius X, in his 1904 Encyclical Ad Diem Illum Laetis Simum (“On That Joyful Day”) , indicated that Mary conceives and gives birth to us as Mother of the Redeemer: “The Blessed Virgin did not conceive the eternal Son of God merely in order that He might be made man, taking His human nature from her, but also in order that by means of the nature assumed from her He might be the Redeemer of man… “Accordingly , in the same holy bosom of His most chaste Mother, Christ took to Himself flesh and united to Himself the spiritual Body formed by those who were to believe in Him. Hence, Mary, carrying the Savior within her, may be said to have also carried all those whose life was contained in the life of the Savior… “Thus , in a spiritual and mystical fashion, we are all children of Mary, and she is Mother of us all.” Mary also gave spiritual birth to humankind at the foot of the Cross. Like a Mother suffering the pangs of childbirth, she stood by the Cross and in union with and subordinate to Christ gave spiritual birth to the members of the Mystical Body. This point is brought out by the words of Father Pierre Benoit, a world- renowned Scripture scholar: “In the birth pangs of the Church, in the agony of the Cross, Jesus was not alone. As man, sensitive and suffering, He needed a helper and His Mother stood beside the Cross. She helped to accept and offer everything to God; like a Mother, she shared in the birth of the Church. “In my opinion it is incorrect to speak of Mary as ‘Virgin Priest’; she is not a priest. Jesus is the one and only priest and all other priests are His sacramental representatives. But Mary is the Mother of that priest and she alone can fill that role. She helped her Son to consummate His sacrifice. “Thus all the graces that come to us from Jesus – and they come from Him alone since He is the one source of salvation – come through the hands of Mary, in glory beside her Son, collaborates with Him in distributing these graces, just as in her role of Mother, a role at once humble and exalted, she had collaborated with Him in the winning of grace.”
History of the Title
The whole history of the Church demonstrates the existence of recourse to Mary to obtain her intercession in every circumstance of life. We have seen this in Chapter 7: “Help of Christians.” At the same time, the Fathers of the Church consistently made statements that indicated Mary’s great power of mediation. In the third century, St. Irenaeus wrote: “Mary espoused but yet a virgin, became by her obedience a cause of salvation for herself and the whole human race” (against Heresies, III, 22). In the fourth century, St. Jerome stated: “death came through Eve, but life through Mary” (Epistle 22, 21) . At the Council of Ephesus in the fifth century, St. Cyril of Alexandria pronounced the greatest Marian sermon of antiquity, relating Mary’s mediation to her office as Mother of God and her relationship with the Blessed Trinity. With Basil of Seleucia in the fifth century, the word Mediatrix itself appeared in the context of the Annunciation: “Hail, full of grace: set up as a Mediatrix of God and human beings, so that the walls of enmity should be torn down and heavenly and earthly things come together as one” (On the Annunciation). Thus, from the fifth through the sixteenth centuries, Fathers, Doctors, preachers, and hymnologists explained or assumed Mary’s mediation without contradiction. In the Middle Ages, it was mainly through the influence of St. Bernard of Calirvaux (d. 1153) that the doctrine of Mary’s mediation became familiar to the Catholic faithful- through such sayings as the following : “God has willed that we should have nothing that did not pass through the hands of Mary.” St. Thomas Aquinas (d. 1274) made use of the term Mediatrix in reference to Mary in his commentary on the Gospel of John. Later, St. Bernardine of Siena (d.1444) applied to Mary the mediatorship of all graces: “I do not hesitate to say that [Mary] has received a certain jurisdiction over all graces… They are administered through her hands to whom she pleases, when she pleases, and as much as she pleases.” Beginning with the seventeenth century to 1921, a huge output of material was published concerning this doctrine. The two most popular books on our Lady during this time – True Devotion to Mary by St. Louis Grignion de Montfort (d. 1716) and The Glories of Mary by St. Alphonsus Liguori (d. 1878) – both were composed on the theme of Mary’s universal mediation. 1921 to the Present
As a result of the growing clamor on all sides for the definition of a Dogma about Mary’s mediation of all graces, Cardinal Mercier, Archbishop of Malines, Belgium, petitioned Pope Benedict XV in 1921 for such an act. He received permission to have a Mass and Office of “Mary, Mediatrix of All Graces” celebrated in all dioceses of Belgium and saw the establishment of three commissions by Pope Pius XI to study the question. But no definition was forthcoming. In the preparatory phase for the Second Vatican Council, which ended in the spring of 1960, almost 500 bishops and other prelates requested that Mary’s universal mediation be defined. However, this did not come to pass because of the decision that Vatican II should not define any new Dogmas and because of the fear of setting back the ecumenical effort. Pope John Paul II reiterated the same point in 1999 when he declined to define a Dogma of Mary as Mediatrix of All Graces. In this connection, an interesting point was made in 1984, when Cardinal Confalonieri, in the name of the Chapter of St. Mary Major in Rome , asked for the definition of Mary’s universal mediation. The future Benedict XVI, Cardinal Joseph Ratzinger of the Congregation for the Doctrine of the Faith, replied that such a solemn pronouncement was not needed. The reason he adduced for this view is most enlightening : “The doctrine of Mary’s universal mediation is already adequately set forth in the various documents of the Church :” The Cardinal so much as said that it is a secure doctrine, already officially taught. The truth of this declaration can be seen in the writings of the latest Popes as well as Vatican II and the Liturgy.
The Doctrine and the Magisterium
Perhaps Blessed Pope Pius IX in his 1854 Apostolic Constitution Ineffabilis Deus (“Ineffable God”) containing the solemn definition of the Dogma of the Immaculate Conception paved the way for this title with his words: “Let all the children of the Catholic Church, who are most dear to us, hear our words. With even more ardent zeal for piety, religion, and love, let them continue to venerate, invoke, and pray to the Blessed Virgin Mary, Mother of God, conceived without original sin. Let them with utter confidence have recourse to this sweetest Mother of mercy and grace in all dangers, difficulties , necessities, doubts, and fears. “Under her guidance, patronage, kindness, and protection, nothing is to be feared and nothing is hopeless. For, while bearing towards us a truly motherly affection and having in her care the work of our salvation, she is solicitous about the whole human race. “ And since she has been appointed by God to be the Queen of heaven and earth, and is exalted above all the choirs of Angels and saints, and even stands at the right hand of her only – begotten Son, Jesus Christ our Lord, she presents our petitions in a most efficacious manner. What she asks she obtains. Her pleas can never be unheard.” In the wake of those words, papal documents have often portrayed Mary as Mediatrix of all graces. Pope Leo XIII, for example, in his 1891 Encyclical Octobri Mense (“The Month of October”), stated: “It may be affirmed with … truth and precision that, by the Will of God, absolutely no part of that immense treasure of every grace that the Lord amasses… is bestowed on us except through Mary.” The same doctrine was taught by Pope St. Pius in his Encyclical Ad Diem illum Lactissimum (“On That Joyful Day”) Pope Pius XI in his 1928 Encyclical Miserentissimus (“Most Merciful”), and Pope Pius XII in his May 13, 1946, radio message. St. Bernard’s dictum that God wills us to have everything through Mary is found in the writings of Blessed Pius IX, Leo XIII, St. Pius X, Pius XII, and Blessed John XXIII. Paul VI solemnly promulgated this teaching, as it is included in the Constitution on the Church. In his 1968 Apostolic Exhortation Signum Magnum (“The Great Sign”), he changed the Council wording to make it stronger. “She makes herself their Advocate, Auxiliatrix, Aid – Giver, and Mediatrix.” Vatican II, after a lengthy argumentation for and against the doctrine, adopted the following neutral text: “Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix” (Constitution on the Church , no. 62) It also stressed that the tiles just mentioned “are to be so understood that they neither take away nor add anything to the dignity and efficacy of Christ the one Mediator.” Indeed, “the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation that is but a sharing in this unique source” (ibid). The Catechism of the Catholic Church (nos. 968-970) sets forth this same doctrine on Mary’s universal mediation with quotes from Vatican II: “She cooperated by her obedience, faith, hope and burning charity in the Savior’s work of restoring supernatural life to souls… By her manifold intercession [she] continues to bring us the gifts of eternal salvation.”
Mass of “Mary, Mother and Mediatrix of Grace” In 1971, the Congregation fro Divine Worship approved a Mass of “The Blessed Virgin Mary, Mother and Mediatrix of Grace.” This Mass, faithfully following the teaching of the Second Vatican Council, commemorates both the maternal role of our Lady and her function of mediation and is currently celebrated in many places on May 8. In 1987, this Mass was included in the new Collection of Masses of the Blessed Virgin Mary – 46 Masses that can be celebrated on open days, especially Saturdays. The Mass gives pride of place to Christ, “truly God and truly human… the one Mediator… always living to make intercession for us” (preface). It also commemorates our Lady as “Mother of the Author of grace,” for God the Father, in His eternal wisdom and love, chose her as the Mother and companion of the redeemer. The Mass text goes on to make the following points:- 1. The Virgin Mary is Mother of grace, for in her chaste womb she carried Him who is” truly God and truly human” (Entrance Antiphon) , and brought forth for us” the Author of all grace” (Opening Prayer) 2. The Virgin Mary is the Mediatrix of grace, for she was the handmaid of Christ in gaining for us the greatest of all graces: redemption and salvation, the Divine life and unending glory. 3. Our Lady’s mediation is interpreted as “the love that she bestows as a mother [a love] of intercession and pardon, of prayer and grace , of reconciliation and peace” (Preface) Christ : The One Mediator
There is no doubt that Jesus is the one Mediator between God and human beings: “No one comes to the Father except through me” (John 14:6). He is the Mediator in an absolute, original, and exclusive sense. When we apply the term Mediatrix to Mary, we use it in a relative and subordinate sense as a participation in the unique Mediation of Christ. Thus, the Apostles of Jesus were also mediators, as are missionaries and those who proclaim the Gospel down the ages. So also are pastors and parents who educate children in the faith. Indeed, all baptized persons who bear witness to Christ by their lives are mediators. Every form of the Christian apostolate is mediation. But it is clear that we are talking about one that is subordinate to and dependent upon that of Christ, who remains the sole Mediator. Neither does he lose this prerogative when others participate in it. Even if Christ shares this prerogative of mediation with creatures, Mary’s participation in it has an extension and importance that are unique: it is proportionate to her role as Mother of God (what greater participation could there be than consenting to the Incarnation of the Word, through which consent Christ was born of her?), as our Mother, as collaborator with Christ in the whole work of the Redemption. Saints and theologians affirm that through Mary we have received Christ, fount of every grace, hence, even all the graces that come to us though Him. The Divine Motherhood is thus the principal source of Mary’s mediation. The expressions of Vatican II render fully legitimate the title of Mediatrix of All Graces attributed to Mary. It merely needs to be explained more fully. She is a Mediatrix dependent on the unique Mediation of Christ and is called upon to apply the Redemption to all souls. The word grace is used in its broadest sense and includes whatever produces, conserves, increases, and perfects the Christ-life in us. It includes sanctifying graces, the infused virtues, and the gifts of the Holy Spirit, all actual graces, the charisms, and material goods that aid the attainment of heaven. All human beings are affected by the Mediatrix. Those who lived before her received their graces in view of her future effectiveness as the universal Mother. Those who come after her receive their graces from the actual excessive of her function as Mediatrix. Leo XIII stated in his 1894 Encyclical Iucunda Semper Expectatione (“An Ever Joyful Expectation”) that every grace communicated to human begins has three stages: by God it is communicated to Christ, from Christ it passes to Mary, and from Mary it descends to us. This is how God will to dispense grace. Furthermore, Mary distributes grace to all, not just to those who pray to her. She reinforces all prayer, whether it is immediately referred to God or passes by the intercession of the other Saints. Anyone who receives any grace whatever, receives it through and from Mary. A Decree issued by the Sacred Congregation of Rites for the 1947 Canonization of St. Louis de Montfort, the great Marian Apostle, and approved by Pius XII, nicely sums up this Catholic belief historically and doctrinally. “Gathering together the tradition of the Fathers, St. Bernard teaches that God wants us to have everything through Mary. This pious and salutary doctrine all theologians hold in common accord [as of 1947]. “We call it a pious and salutary doctrine because Mary is the most loving Mother not only of Christ but of all of us, and she exercises her power given her from above, for the good of human begins in bestowing Divine graces in abundance.
Application to Us
This title of Mary as Mediatrix is of great importance to us. It means that we are assured of receiving all the graces we need from the hands of our loving Mother in heaven. We should, then, frequently call upon her to dispense graces to us as needed. However, there is another aspect to this title, which is nicely borne our by Pope John Paul II: “In effect, Mary’s mediation is intimately linked with her motherhood. It possesses a specifically maternal character, which distinguishes it from the mediation of other creatures who in various and always subordinate ways share in the one mediation of Christ, although her own mediation is also a shared mediation. “In fact, while it is true that ‘no creature could ever be classed with the Incarnate Word and Redeemer’ , at the same time ‘the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation which is but a sharing in this unique source. And thus ‘the one goodness of God is in reality communicated diversely to his creatures’ (Constitution on the Church, no. 62)” (Encyclical Redemptoris Mater [“Mother of the Redeemer”] , no. 38) Hence, this Marian title tells us that we too have an obligation to actively participate in the mediation of Mary and her Son. We have to make sure to utilize all our forces to advance the salvation won for the world by Christ. Whatever we can do in this regard is of immense importance. In this sense, we are, in the words of St. Paul, “filling up what is lacking in the sufferings of Christ” (Colossians 1:24) What is more, we should realize that if we do not carry out the saving work intended to be done by us, it will go undone. Prayer to Our Lady, Mediatrix of Graces Most holy Mary, Great Queen of heaven, The very treasure of life And ever-flowing channel of Divine race! By the ineffable virtues Infused into your soul At your Immaculate Conception, You were so pleasing in God’s sight That you were privileged To conceive in your virginal womb The very Author of life and grace, Jesus Christ, our Lord. By becoming the Mother of the God-Man, You also became the Mother of redeemed humankind. Mother of grace and life, Of mercy and forgiveness, Turn to me your kind face. Behold my many miseries of soul and body. Raise me up to a state of perfect friendship with God. Obtain for me the grace of final perseverance.
The above article is from:- “THE GREATEST MARIAN TITLES” Their History, Meaning and usage Anthony M. Buono Acknowledgement : The author is very grateful to the Catholic Book Publishing Corp. for graciously granting him permission to use in the present book (as part of chapters 9, 15, 16, 19, 20, 21, 22) some of the material that he originally wrote and included in the Dictionary of Mary , © 1997 by Catholic Book Publishing Corp. All rights reserved. Produced and designed in the United States of America by the Fathers and Brothers of the Society of St. Paul , 2187 Victory Boulevard, Staten Island , New York 10314-6603As part of their communications apostolate © Copyright 2008 by the Society of St. Paul / Alba House Published in 2008 by ST PAULS 7708 St. Paul Road, San Antonio Village1203 Makati City , Philippines Tel (632) 8959701 to 04 (632) 8966771 Fax . (632) 8907131 Website: www.stpauls.ph Email for orders : wholesale@stpauls.ph
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