From the Air Maria site, the following post about the Vatican’s newspaper reporting in a positive way about the missions of Mary as Co-Redemptrix and Mediatrix:
In the Tuesday-Wednesday, July 30-31 Italian Edition of the L’Osservatore Romano on page 4 an article appeared called Enamored of The Virgin by Fr. Giovanni Velocci which gave a strong promotion of Marian Coredemption and Mediation of all Graces. This breaks a five year silence on the issue and … is so resoundingly positive.
Based on St. Alphonsus de Ligouri’s The Glories of Mary Fr. Velocci argues on a Thomistic basis relating and conjoining Mary’s participation in the redemption to her Divine Maternity and specifically as Mother of the Redeemer. Here are my rough translations of excerpts from the Italian:
In his treatment Liguori develops two prerogatives above all, which he uses as a foundation of his mariology: divine maternity and the universal mediation. They are not placed on separate paths, but they are seen as closely interconnected, for they recall and compenetrate each other: the first is ordained to the second, and the second finds in the first its ontological foundation.
From this linkage of Divine Maternity to mediation in general he then specifies the type of mediation and how it relates to the very reason for the Incarnation.
Mary was the chosen Mother of God by being Coredemptrix and Mediatrix; one and the same divine decree predestined her to this twofold mission. St. Alphonsus considered the divine maternity in the light of the redemption; in the study of the reason of the incarnation he follows the Thomistic thesis according to which, “if man had not sinned, God would not have been incarnated”; therefore the ultimate reason of the incarnation was the redemption of humanity. Mary became Mother of a God who made himself man in order to be redeemer and for expiating the sins of the world; without sinners God would not have incarnated himself, and Mary would not have become his mother.
Fr. Velocci then introduces the concept of Mary’s joint predestination with Christ that has many resonances with Bl. John Duns Scotus.
Her mission is combined to that of Christ’s; they have been predestined in order to assure the redemption of fallen humanity, through whom the entire economy of salvation bears the imprint of mercy and the supreme divine indulgence;
He further introduces the argument of fittingness that Scotus used so effectively to defend the dogma of the Immaculate Conception:
Reflecting on the divine maternity, realized in time, St. Alphonsus makes the following affirmation: “To God it did not seem fitting to have a mother other than Mary, and to Mary it did not seem fitting to have a son other than God.” In the explanation of this truth there are two equally reprehensible excesses, which must be avoided: either to exaggerate its importance or to reduce it unduly. He specifies and balances his presentation: Mary is Mother of God “for she has generated a son who even from conception was God.”
Fr. Velocci then refers to the two moments of Mary’s spiritual motherhood to beautifully and firmly tie the concepts of her divine maternity and coredemption.
St. Alphonsus writes: “Mary therefore, as the fathers tell us, became our spiritual mother at two times. First when she merited to conceive in her virginal womb the Son of God… in giving her consent she consecrated herself to the work of our redemption, and therefore, without pain, she carried us all in her womb as a most loving mother. The second time is when Mary generated us in grace when on Calvary she offered to the Eternal Father, in extreme sorrow of heart, the life of her beloved Son for our salvation.”
He captures the essence of his thoughts in this one paragraph:
In virtue of her privilege as Mother of God, Mary cooperated with Jesus in the salvation of humanity, became Coredemptrix, and now in heaven carries out the mission of Mediatrix.
By allowing this article in the Osservatore Romano could the Holy Father be trying to encourage an open discussion in favor of the Coredemption? If so, it is the latest in a long series of strong Marian statements from one who was known for his Marian reserve before his election to the papacy.
Even those who know me may not know that I credit Our Lady with my own “re”version to the Faith, with guiding me to find the perfect wife, with ensuring that I am able to provide for my family in matters temporal and spiritual, with leading me to the traditional practice of the Faith, and always leading me– slowly, and with resistance and foolishness on my part, but inexorably– to her Divine Son. There is no limit to the gratitude I owe her. I love the following prayer to her, under the title of Our Mother of Perpetual Help, composed by St. Alphonsus Liguori:
Most Holy Immaculate Virgin and my Mother Mary, * to thee, who art the Mother of my Lord, the Queen of the world, the Advocate, the Hope, and the Refuge of sinners, * I have recourse today, I , who am the most miserable of all. * I render thee my most humble homage, 0 great Queen, * and I thank thee for all the graces thou hast conferred on me until now; * particularly for having delivered me from hell, which I have so often deserved.
I love thee, 0 most amiable Lady; and for the love which I bear thee, * I promise to serve thee always and to do all in my power to make others love thee also. * I place in thee all my hopes, I confide my salvation to thy care.
Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. * And since thou art so powerful with God, deliver me from all temptations, * or rather obtain for me the strength to triumph over them until death. * Of thee I ask a perfect love for Jesus Christ. Through thee I hope to die a good death. * 0 my Mother, by the love which thou bearest to God, * I beseech thee to help me at all times, * but especially at the last moment of my life. * Leave me not, I beseech thee, until thou seest me safe in Heaven; blessing thee and singing thy mercies for all eternity.
Amen. So I hope. So may it be.