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“Co-Redemptrix”: Collection of My Past Opinions

“Co-Redemptrix”: Collection of My Past Opinions

Last updated on: November 5, 2025 at 2:13 pm by Dave Armstrong

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“Co-Redemptrix”: Collection of My Past Opinions 2025-11-05T14:13:23-04:00 Dave Armstrong

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Photo credit: Virgin Annunciate (1475), by Antonello da Messina (1430-1479) [public domain / Wikimedia Commons]

Ah, the glories of Google Advanced Search, when one writes as many articles — over 43 years — as I have (more than 5,000)! See also my recent related articles:

Mater Populi Fidelis: Themes & Highlights [11-4-25]

Mary’s Mediation: How it Precisely Functions [11-5-25]

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If she [Mary] knew about what was to come, then I don’t see how the notions of Mediatrix and Co-Redemptrix are far-fetched or objectionable at all. I can see how Protestants would object, since they want everything explicit in Scripture, but Orthodox? I don’t get that, except on the grounds of a misunderstanding of development, and an antipathy to raising beliefs to the level of absolutely binding dogma — both common opinions / tendencies among Orthodox. But patristic and medieval Marian thought in the East is very explicit and advanced, often surpassing the development in the West . . . [1998]

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There is also a sense which involves the notion of Co-Redemptrix and the sacrifice of our Lord Jesus Christ at Calvary. As His mother, Mary offered up (with full consent of the will) Jesus on Calvary, with faith that it was all God’s purpose; that this horrible event (humanly speaking) was predestined for the salvation of the human race. In doing so she did what all Catholics do at every Mass; we offer up Jesus (pay close attention to the eucharistic prayers) in His one sacrifice at Calvary, re-presented (i.e., made present, as opposed to another sacrifice) through the miracle of transubstantiation. . . .

“Co” in Latin does not mean “equal”; it merely means “with” or “alongside.” We see this even in English. If you have a “co-pay” with regard to health insurance, that doesn’t mean that you always pay equally with your insurance provider (I sure hope not!). “Co-Pilot” sometimes means “equal” but usually not. Etc. But because the term Co-Redemptrix is so misunderstood, it has fallen out of use in the last 50 years or so. But nevertheless, Pope John Paul II has used it at least five times, . . . [1999]

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Pope John Paul II . . . may not use the term Co-Redemptrix often (there are exceptions) because it is highly (and unfortunately) prone to misunderstanding, but he certainly teaches the concept it entails. The actual teachings are more important than the particular descriptive term chosen. . . . I am an “inopportunist” with regard to the definition (like, apparently, the pope himself) — yet I hold to the beliefs, as I understand them (and so does he – undeniably so). . . .

He may or may not define, but if the latter, that in no way implies in and of itself that he disagrees with the teaching. He may simply not believe it is time to dogmatically define it. He may be an “inopportunist” – as I am (along with many Catholic apologists), and as Newman was with regard to the definition of papal infallibility prior to 1870. Newman gladly defended the view — as he indeed believed it — after 1870. . . .

The sacrifice of Christ was solely efficacious; of course. But that doesn’t rule out Mary’s co-participation in the Redemption as a fundamentally lesser creature, by God’s design. This is no novelty. All of us participate in our own salvation. Paul said “work out your own salvation, “etc. We can help others get saved by prayer and acts of mercy, etc. Mary acted at Calvary precisely as all Catholics do (or should) at Mass. We offer up Christ in the one act of sacrifice at Calvary, re-presented. It is the offering of the people, which stands alongside the priestly sacrifice. . . .

Co-Redemptrix and Mediatrix theology has developed more rapidly in the 20th century, just as ecumenism has, so it is not at all unexpected that ex cathedra definition would not be considered wise and prudent as of yet. Miravalle disagrees. Well, I disagree with him on the timing, but I agree that what he is calling for is indeed Catholic doctrine already — just not at the highest levels of magisterial authority. [2000]

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The popes hardly use it [Co-Redemptrix] much at all anymore, precisely because it is so misunderstood; not because the view itself is erroneous. . . .

Co-Redemptrix, rightly-understood, in no way implies that Mary is a Redeemer as Jesus is. [1-21-02]

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We must distinguish three things in this often vexed discussion:

The doctrine of Mediatrix (aka Co-Redemptrix) itself.

The particular words used in describing it.

Whether it should be defined ex cathedra, and with what terminology.

I fully accept #1, as a teaching solidly entrenched in authentic Catholic apostolic Tradition and the ordinary magisterium. Documentation is overwhelming, and this cannot be disputed.

I am opposed to #2 (i.e., normative use of the term Co-Redemptrix) and #3, thus I am in full agreement with both Pope John Paul II and Cardinal Ratzinger . . . Reasonable people of good will, and equally orthodox Catholics can disagree on this, because that is how the Catholic system works. One can disagree on the timing of a dogmatic definition at the highest levels of Church authority, as I do, and as the Holy Father himself does, without rejecting the teaching itself.

For example, Cardinal Newman took the same analogous position on the definition of papal infallibility in 1870. That doesn’t mean that he disagreed with papal infallibility. He was concerned about a definition which went too far (ultramontanism). But the Holy Spirit prevented that from happening in the First Vatican Council, to Newman’s great delight. He submitted to the definition after it was proclaimed, as an obedient Catholic, and fully agreed with it. I would do the same with this definition, if it occurred.

Much of the confusion in this discussion (as far as I can tell), is with the above crucial distinctions. Some seem to think that “Co-Redemptrix” is some novel, radical innovation of either the liberals or the ultra-conservatives. As for myself, I fall in neither camp, and vigorously oppose both on my website. . . .

John Paul II can hardly think that the term Coredemptrix is some hideous manifestation of heterodoxy and disobedience (to himself?), if he uses it himself. That he used it is merely a practice that has continued from his predecessors in the 20th century.

Now, how does Cardinal Ratzinger fit into all this? Well, he simply opposes definition of the particular term, Co-redemptrix. I think he is right about that, and I agree (have written as much on my website for several years now). The term is too misunderstood, and not the best one to use. It has been used less and less by popes for this very reason. That doesn’t make it heretical, though, rightly understood.

I agree with Cardinal Ratzinger and the pope as well. I am in full submission to the Church on this matter, and, in fact, pleased with the decision of the Holy Father to not define the fifth Marian dogma.

Mediatrix is the term used in Vatican II. It is almost as misunderstood by Protestants as Co-Redemptrix, since it is erroneously thought to clash with the notion of Christ as sole mediator of salvation. So that term also requires lengthy clarification and explanation. [1-30-03]

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Protestants like [James] White often act as if this is extraordinary special pleading to see in remarks such as these [about the “New” or “Second” Eve] a kernel of the notion of mediatrix or the always vastly misunderstood term, “co-redemptrix”. . . .

Co-redemptrix is also implicit in the concept of Second Eve, by its very nature, . . .

James White claims that mediation and co-redemption are “completely absent” from “the early Church.” But [J. N. D.] Kelly [Anglican Church historian], writing about Irenaeus’ Mariology, uses descriptive words like “cause of salvation,” “through a virgin it was saved,” “universal motherhood,” “cooperation in Christ’s saving work,” and “[her womb] regenerates men.” [Protestant Church historian Philip] Schaff uses words like “The development of the orthodox Mariology and Mariolatry originated as early as the second century,” “redemption,” ‘mother of all living’,” and “mediate or instrumental cause of the blessings of redemption to the human race.” What more does one need?

Furthermore, a few centuries later, these concepts became extremely explicit in some of the Fathers (precisely as we would expect from the nature of development itself). . . .

Kelly sees no contradiction between Irenaeus’ belief in a non-sinless Mary and a Mary who is involved in co-redemption. He asserts that Irenaeus believed both things about Mary. [9-7-05]

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The issue of co-redemptrix is mostly one of whether it is the best term to describe what is firmly entrenched in Catholic belief and doctrines: Mary Mediatrix (which can also be grounded in the Bible). The two notions (though one can note certain fine-tuned distinctions) are virtually the same. Both are widely and vastly misunderstood, but co-redemptrix is relatively more misunderstood and much less used in Catholic circles.

Pope Benedict XVI accepts this doctrine . . . and he referred to Mediatrix, for example, in general audiences of 10-27-10 and 3-30-11, and a homily dated 1-1-07. . . . [and] on 11 May 2007: “There is no fruit of grace in the history of salvation that does not have as its necessary instrument the mediation of Our Lady.” He simply thinks that the term co-redemptrix is not the best one to use to describe this doctrine. I happen to personally agree. [12-16-19]

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Photo credit: Virgin Annunciate (1475), by Antonello da Messina (1430-1479) [public domain / Wikimedia Commons]

Summary: Excerpts from my writings about Mary, from 1998-2019, regarding my opinion of the term, “Co-Redemptrix”. I opposed using or defining it due to massive misunderstanding.

Blessed Virgin Mary

Catholic Mariology

Co-Redemptrix

Mary as Spiritual Mother

Mary mediatrix

Mary's mediation

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