And so it is! I even gave you Catholic sites knowna nd approved by the Vatican that call Mary co-redemptrix and co-mediatrix. YOu just refuse to accept them. The current Pope is not a bigf Maryist so we see little with Him extolling Mary.
As mentioned above, Pius XI and John Paul II referred to Mary as “co-redemptrix” in public settings, but other recent popes have not. Pope Pius XII referred to Mary as “co-redemptrix” during a Holy Hour at Lourdes in 1935, but he never used the title publicly during his pontificate.
Pope Francis and Mary Co-Redemptrix - Where Peter Is
wherepeteris.com/pope-francis-and-mary-co-redemptrix/
Pope Francis rejects Marian title of Co-Redemptrix, says ...
Pope Francis’ 2018 Christmas address to the Roman Curia - LifeSite..
Popes of the Marian Age and Mary Co-redemptrix
Popes of the Marian Age and Mary Co-redemptrix (motherofallpeoples.com)
Building upon the Scriptural and Traditional bedrock of over eighteen centuries of the story of the Co-redemptrix, the Vicars of Christ become the main impetuses for the complete development of this doctrine. The nineteenth and twentieth century papal pronouncements bring the doctrine, and eventually the title, to the ranks of the ordinary teaching of the Church’s Magisterium—guided by the Holy Spirit and exercising the Petrine authority they alone possess.
So great is the Church’s love of the Mother of God, so forthright is its articulation of the truth about her during this period, that it has been universally designated as the “Age of Mary.” Generally dated from the 1830 “Miraculous Medal” apparitions of Our Lady of Grace to St. Catherine Labouré and extending to our own present day, this remarkable period of Church history has seen the declaration of two Marian dogmas, an explosion of Marian life, literature, art, and devotion, and has experienced exponentially more ecclesiastically approved Marian apparitions than at any other period in the Church’s history. It should not be surprising, therefore, to observe the remarkable Mariological development of doctrine and devotion to their Co-redemptive Mother taught by the Holy Fathers of the Marian Age.
This brings us to the question of what, precisely, constitutes the papal teaching of the ordinary Magisterium, the Church’s authoritative teaching office?
The Second Vatican Council instructs us that a “loyal submission of will and intellect must be given, in a special way, to the authentic teaching authority of the Roman Pontiff, even when he does not speak ex cathedra (1) This supreme teaching authority is “made known principally either by the character of the documents in question, or by the frequency with which a certain document is proposed, or by the manner in which a certain document is formulated” (Lumen Gentium, 25).
As we shall see, the “character” of the papal documents which articulate the doctrine of Mary Co-redemptrix include encyclical letters, the official channel of communication for the ordinary Magisterium, as well as other forms of papal teachings such as apostolic letters, exhortations and general addresses (as well as the later ecumenical conciliar teachings of the Second Vatican Council). The truth of Mary Co-redemptrix has also been confirmed by the “frequency” of papal teaching of the Coredemption doctrine (2) and a repeated papal use of the Co-redemptrix title. (3) In fact, all the conciliar criteria for the ordinary teachings of the papal Magisterium are fulfilled by the nineteenth and twentieth century successors of Peter regarding Marian Coredemption and its title. (4)
It is of little wonder, therefore, that during this Marian Age, the Holy Fathers would bring greater precision and authoritative status to the story of Mary Co-redemptrix through their unprecedented papal testimony. (5) Building upon the scriptural, apostolic, patristic, and medieval theological foundations, they have validated its most prominent elements with a pneumatological guidance and protection possessed by no other teaching office on earth.
Remembering the principle that before the title there must first be the role, we see this rule of priority pedagogically respected by the pontiffs, who begin by examining the role of Marian Coredemption and then the role’s expression in the actual Co-redemptrix title.
In his Apostolic Letter, Ineffabilis Deus, which defined the Immaculate Conception (1854), Blessed Pius IX makes reference to the Mother’s Coredemption by recalling the early medieval declaration of her as the “Reparatrix of her first parents” and its scriptural origins in the Genesis 3:15 prophecy of her coredemptive battle with the Serpent: “Also did they declare that the most glorious Virgin was the Reparatrix of her first parents, the giver of life to posterity, that she was chosen before the ages, prepared for Himself by the Most High, foretold by God when he said to the Serpent, ‘I will put enmities between you and the woman’—an unmistakable evidence that she has crushed the poisonous head of the Serpent” (Bl. Pius IX, Ineffabilis Deus,Dec. 8, 1854).
In his encyclical, Jucunda Semper, Pope Leo XIII (1878-1903) teaches that Mary shared with Jesus the painful atonement on behalf of the human race in the depths of her soul: “When Mary offered herself completely to God together with her Son in the temple, she was already sharing with Him the painful atonement on behalf of the human race… (at the foot of the cross) she willingly offered Him up to divine justice, dying with Him in her heart, pierced by the sword of sorrow.” (6)
The “Rosary Pope” of the nineteenth century also began a series of successive papal teachings which identify the Mother of the Lord as a “cooperatrix” (“co-operare,” to work with) in the distribution of the graces of Redemption as a direct result of her cooperation in the obtaining of the graces of Redemption: “She who had been the cooperatrix in the sacrament of man’s Redemption, would be likewise the cooperatrix in the dispensation of graces deriving from it.” (7) Again, Our Lady is Mediatrix of all graces because she is first the Co-redemptrix; there is acquisition of grace before its distribution. The “Mother suffering” becomes the “Mother nourishing.”
St. Pius X (1903-1914) carries on the papal tribute to Marian Coredemption in his first Marian encyclical, Ad Diem Illum (1904). In this famous text, the Pope of the Eucharist gives papal authority to the many previous theological testimonies to Mary’s share in the merits of Redemption in light of her joint suffering with the Redeemer:
Owing to the union of suffering and purpose existing between Christ and Mary, she merited to become most worthily the reparatrix of the lost world, and for this reason, the dispenser of all the favors which Jesus acquired for us by His death and His blood…. Nevertheless, because she surpasses all in holiness and in union with Christ, and because she was chosen by Christ to be His partner in the work of human salvation, she merits for us de congruo, as they say, that which Christ merited for us de condigno, and she is the principal dispenser of the graces to be distributed. (8)
In its traditional understanding, condign merit in its strict sense (meritum de condigno ex toto rigore justitiae) refers to a merit or “right to a reward” with an equality between the meritorious work and the reward, and also an equality between the person giving the reward and the person receiving the reward. Congruous merit (meritum de congruo) refers to a reward based both on the fittingness of a recompense for the act, and on the generosity of the one giving the reward.
The Catholic Catechism teaches that supernatural merit is both a gift of grace and a reward for man’s co-working with God, which is founded upon God’s free choice to associate man with his salvific work:
With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator.
The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man’s free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man’s merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit. (9)
Who, then, is more deserving of God’s merit for collaborating in the work of salvation with Christ than the Mother Co-redemptrix? No other creature, human or angelic, chose to co-work with God in the redemptive plan more than the Immaculata, created full of grace and without sin by the Father of all mankind precisely for this very purpose.
Part 1.
Romanism has clearly declared Mary as co-redemptrix and participated in the atonement by her own suffering! To deny it is to lie to yourself.
