Fernández: ‘Co-redemptrix’ title is not ‘appropriate’
The cardinal's document argues that the Marian title causes confusion and 'imbalance' in the truths of the Faith.
VATICAN CITY (PerMariam) — Using the title of Mary “Co-redemptrix” regarding Mary’s cooperation in the redemption “would not be appropriate,” the Vatican declared today.
In a note called Mater Populi Fidelis, Cardinal Victor Manuel Fernández weighed into the question of Mary as Co-redemptrix and Mediatrix, in a document which he said would draw criticism from Marian “maximalists and minimalists.”
Fernández’s decision is against the Marian title:
Given the necessity of explaining Mary’s subordinate role to Christ in the work of Redemption, it would not be appropriate to use the title “Co-redemptrix” to define Mary’s cooperation.
Defending his rationale, the prefect of the Dicastery for the Doctrine of the Faith wrote:
This title risks obscuring Christ’s unique salvific mediation and can therefore create confusion and an imbalance in the harmony of the truths of the Christian faith, for “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). When an expression requires many, repeated explanations to prevent it from straying from a correct meaning, it does not serve the faith of the People of God and becomes unhelpful.
In this case, the expression “Co-redemptrix” does not help extol Mary as the first and foremost collaborator in the work of Redemption and grace, for it carries the risk of eclipsing the exclusive role of Jesus Christ — the Son of God made man for our salvation, who was the only one capable of offering the Father a sacrifice of infinite value — which would not be a true honor to his Mother. Indeed, as the “handmaid of the Lord” (Lk 1:38), Mary directs us to Christ and asks us to “do whatever he tells you” (Jn 2:5).
Also in the firing line was the title of Mary as Mediatrix, with the cardinal demanding “special prudence” in using the term, attesting that it has “limits that do not favor a correct understanding of Mary’s unique place.”
Rather, Fernández proposed devotion to Mary under the nomenclature of “Mother of the faithful people of God.”
{For a usefully-sized explanation of Marian Co-Redemption, and replies to common objections against it, readers may find my book useful.}
Francis, Leo and Fernández
Why, one might ask, was such a Note issued at this point in time?
The document had in fact already been written under the Francis pontificate and was approved by the CDF in March. Following Francis’ death in April the document was not binned, but received approval from Pope Leo XIV on October 7.
The shadow of Pope Francis is very much present in the text. Of the 6 paragraphs dealing specifically with Co-redemptrix, 2 contain the personal opposition of Cardinal Ratzinger from the 1990’s and 1 document’s Francis’ very public opposition to the term.
As Francis’ close confidant and ghost-writer, it is no surprise that Fernández’s text closely echoes the thought of the late pope.
Fernández also closed by citing the “Aparecida Conference” – which was the 2007 episcopal conference in Latin America which then-Cardinal Bergoglio played a key role in, and which as pope he often cited with regards the Synod on Synodality. Yet one more link to the spirit in which Mater Populi Fidelis was written.
Another underlying reason was ecumenism. Introducing the text, Fernández wrote:
“While clarifying in what sense certain titles and expressions referring to Mary are acceptable or not, this text also aims to deepen the proper foundations of Marian devotion by specifying Mary’s place in her relationship with believers in light of the Mystery of Christ as the sole Mediator and Redeemer. This entails a profound fidelity to Catholic identity while also requiring a particular ecumenical effort.”
This is in line with why Co-redemption was not formally defined in Lumen Gentium at Vatican II, despite being requested by some fifty bishops. They were told that:
“Certain expressions and words used by supreme Pontiffs have been omitted, which, in themselves are absolutely true, but which may be understood with difficulty by separated brethren. Among such words may be numbered the following: ‘Co-redemptrix of the human race’.”
Marian movements and theologians have long urged successive popes to formally define the fifth Marian dogma of Mary as Co-redemptrix, Mediatrix and Advocate. One of the most prominent Mariologists urged Leo XIV to do just that, weeks into his pontificate.
But today’s declaration comes as a speedy rebuff of any such hopes and likely sets the tone for future years to come.
However, Fernández did not – indeed, he could not – deny the legitimacy of co-redemption theology, but rather warned against the term itself. Regardless of his Note the Church’s teaching of many centuries remains unchanged.
What is Co-redemption?
As outlined often on this site – which is dedicated to Mary Co-redemptrix – co-redemption is not an attempt to place Mary as equal to Christ. Rather it places her as His companion, who remains always subordinate to Him.
The French Mariologist Fr. Neubert wrote: “we can say we have been saved first and principally by Christ and secondarily by the action of Mary in subordination to the action of Christ.”
The word Co-Redemptrix has its origins in the Latin language and is made up of the two words ‘Cum’ and ‘Redimere.’ ‘Cum’ translates to ‘with’ in English, denoting one person acting alongside another. Upon consulting any Latin dictionary or other text, one can see that at no point does the word ‘Cum’ ever mean ‘equal to’ or ‘interchangeable’, unlike the manner in which a ‘co-pilot’ refers to one who is interchangeable with the pilot. ‘Redimere’ is the verb meaning to ‘buy back, set free by payment.’
When combined with the female ending of the verb, one can get the meaning “she who buys back with,” Co-Redemptrix being a co-operation in Christ’s salvific action.
With its origins in Holy Scripture, co-redemption theology found early fertile ground in the writings of the Church Fathers, before exploding with great richness in the Middle Ages and after. Saints. Bernard, Bonaventure, Thomas Aquinas, Louis de Montfort, Alphonsus de Ligouri are counted among the most eminent writers on the topic.
Then in 1908 the Vatican’s Congregation of Rites declared the wish that, “the devotion of the Sorrowful Mother may increase and the piety of the faithful and their gratitude toward the merciful Co-Redemptrix of the human race may intensify.”
By 1913 the Holy Office – the office Cdl. Fernández now leads – granted a partial indulgence to a prayer of reparation to Our Lady, which ended with the words:
“I bless thy holy Name, I praise thine exalted privilege of being truly Mother of God, ever Virgin, conceived without stain of sin, Co-Redemptrix of the human race.”
Pope Pius XI used the term “co-redemptrix” often as did Pope John Paul II, though the latter did not do so after his CDF prefect – Cardinal Ratzinger – opposed the term in 1996.
Fernández did in fact reference the plethora of papal statements using the term, and the official Vatican texts which use the term. He did so via a footnote link following this brief line: “Some Popes have used the title ‘Co-redemptrix’ without elaborating much on its meaning.” Only those who follow the footnote link actually realise just how much formal Church teaching – built on centuries of theological work – Fernández is casually downplaying with such a line.
Notwithstanding today’s declaration, the Church’s great wealth of teaching and theology on Mary’s co-redemption remains unchanged. The indulgenced prayer invoking her thusly remains in force. The consistent and steady explanation of the theology over many centuries also remains an undeniable fact.
Should legitimate confusion arise about the term, then the Church is not for want of resource material. Once again it appears that, just as at Vatican II, Mariology has been sacrificed on the altar of ecumenism.
Can you share the complete prayer of reparation to Our Lady which you quoted? Thanks
Cardinal Fernandez must not like cold climates.