Modernist delight at rejection of and scepticism about Marian titles. They are all in favour of development but not if it means honour for Our Lady.
The Son's Daughter
Vatican Sets Limits to Excessive Marian Devotion
A new Vatican document on "Marian titles" clarifies Mary's role in the work of salvation. The document makes it clear: Mary is not venerated "alongside" Christ. This is an important ecumenical signal.
The "Doctrinal Note on Certain Marian Titles Relating to Mary's Participation in the Path to Salvation" has just been published. The Prefect of the Dicastery for the Doctrine of the Faith, Cardinal Victor Fernández, signed the document. Pope Leo XIV approved it. It addresses the question of how to maintain a balance between Christ's unique mediation and Mary's participation in the work of salvation. And it rejects maximalist notions that ascribe to Mary a significance in salvation history that undermines or relativizes the position of Christ.
Mary is not a goddess
This is important for ecumenical reasons. Protestants repeatedly express the suspicion that the Catholic Church ascribes to Mary a position that undermines or endangers the confession of Jesus Christ's sole mediation (cf. 1 Tim 2:4-5; Jn 14:6; Acts 4:12). It is clear that without Mary's "yes," the Redeemer could not have been born. In this respect, it is also clear that Mary is a "privileged witness" and "first disciple," as the document states. She not only witnessed the conception and birth of Jesus, but also experienced his life and the Annunciation and shared in his Passion. Indeed, she persevered beneath the cross and did not flee in cowardice like most of the disciples. The document acknowledges this, drawing on relevant biblical accounts.
At the same time, it is made clear that Mary cannot be elevated to the status of "Saviour" or even a goddess. In the Middle Ages, there were problematic devotional practices that, in order to evade the severity of the just judge, turned to the merciful Mother of God as a form of compensation. Such a concept of competition is theologically problematic, indeed misguided, because it amounts to an idolatry of Mary. The Roman document rightly emphasizes the primacy of Christology over Mariology. Mary is what she is, from Christ and directed toward him. Dante is beautifully quoted, who in his Divine Comedy said of Mary that she is not only the mother, but also the "daughter of the Son."
As for the title "Co-Redemptrix," which is indeed used in the Mariological tradition, it is clearly rejected with reference to the Second Vatican Council and statements by Cardinal Joseph Ratzinger. “The Redeemer is one alone. And this title is not doubled” (Pope Francis). And elsewhere it is stated: “Mary is not venerated alongside Christ. Rather, through the Incarnation, she is part of the mystery of Christ.”
The second title, “Mediatrix,” is considered theologically legitimate under certain conditions, namely when it is clear that Mary is mediator to the Mediator and that her participation is subordinate to the mediation of Christ. “Participatory mediation” and “maternal intercession” of Mary, yes, but competition with or even supplementation of the sole mediation of Jesus Christ, no! This is an important signal, especially with regard to ecumenical dialogue with the churches that emerged from the Reformation.
It could have been emphasized more strongly that the confession of Mary’s Virginal motherhood contains a twofold provocation.
The Roman document also refers to “Mary of Nazareth.” This hints at the Galilean local color of her life and work, which has all too often been obscured in the history of the Church. The fact that Mary originated from the "semantic universe of Israel," that she prayed the Psalms and knew the Torah, that the "virgo israelitica" (Augustine) celebrated the liturgical festivals of Israel and thus socialized her son accordingly—this could have been emphasized more strongly. The 60th anniversary of Nostra Aetate, the document that highlights the Church's deep-rooted connection to Israel, has just been commemorated. Here, in addition to Mary's conception and birth, it would certainly have been appropriate to mention that Jesus was circumcised on the eighth day. Circumcision is the sign of the covenant of Israel, the interface between the Old and New Covenants.
Finally, greater emphasis could have been placed on the fact that the belief in Mary's Virgin Birth contains a double provocation. Firstly, the scandalous realism that God brought about a new beginning in salvation history through the Virgin Birth. Secondly, the provocation associated with motherhood, namely the incarnation of the divine Word. At the time, this was directed against Docetic ideas that attributed only an apparent body to Jesus, as if the Incarnation were only simulated. Today, it is directed against techno-gnostic currents that devalue the physical constitution of human beings by promising immortality as a digital or otherwise technically generated double. The birth of the Saviour through Mary, however, reminds us that the Christian hope of salvation includes the physical dimension of human existence. Caro cardo salutis. The flesh is the key to salvation.
An interruption to the Press Conference
Softporn author Tucho Fernández was interrupted twice today, while presenting his document rejecting the title 'Co-Redemptrix'. Tucho ranted about what he termed 'Marian maximalism'. In response, an attendee named GianFilippo stated that an example of this maximalism is 'the Church’s teaching and the eternal truth of the Church'. He added that the new document had been created without considering the feelings of the faithful. And: "God doesn't like it, Your Eminence!"
The presentation took place in the conference hall of the Jesuit Curia rather than the Vatican Press Office and was open to the public. This meant that Tucho could avoid a question-and-answer session and any dialogue with the journalists.
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