1997. A New Dogma? (J-M. Garrigues)

It seems as though the Magisterium of the Church is looking at the possibility of redefining dogma relating to the Virgin Mary. Indeed, the Holy See has officially asked a theological commission, set up in the wake of the International Marian Congress at Czestochowa in August 1996, to look into the “possibility and appropriateness of setting out new faith teaching on Mary the Co-redemptrice, Mediator and Advocate.” In its weekly French edition on June 24, 1997, l’Osservatore Romano published the findings of the Marian Commission, which had reached a two-fold conclusion:

1. The wording of the dogma under the three headings suggested is not in line with the doctrinal teaching put forward by the Second Vatican Council which, following the guidance of Pope Pious XII, was reluctant to come out with a clear definition for any of them because they are ambiguous and could either be understood in the accepted fashion, or differently. The unsigned comments that appeared with this statement in the Osservatore Romano drew attention to the fact that a doctrinal definition requires that “the terms used should not be open to ambiguous interpretation.”
2. Even if the contents under these headings could be accepted as making a contribution to the collective tenets of faith, their definition does not clearly emerge from the doctrinal point of view. This calls for a deeper understanding of Mary’s place in the Redemption from new Trinitarian, Church and human perspectives. The comments in the “Osservatore Romano” make the point that these headings “fall a long way short of fundamental theological unanimity which, as far as doctrinal matters are concerned, remains a vital condition for a pronouncement on dogma”. This was indeed the case with the teaching on Mary’s Immaculate Conception which was only proclaimed after arduous development of the doctrine that was drawn out over seven centuries.

John Paul II explored more deeply the Council’s teaching in the light of the subsequent ordinary Magisterium, that of Pope Paul VI (in his 1966 Encyclical Christi Mater and his two Apostolic Exhortations “Signum Magnum” [1967] and “Marialis Cultus” [1974] ) and his own (the “Redemptoris Mater” Encyclical [1987] and the Apostolic Letter "Mulieris Dignitatem" [1988] ).

In extending the Marian Doctrine of Vatican II, the ordinary Papal Magisterium moved a long way forward in its doctrinal development by stating, through Pious VI, that the “maternal role” by which Mary “has real involvement in the birth and holy life of the souls of those who are saved [...] is an integral part of the mystery of man’s salvation. This must be regarded as a subject for reverence by all Christians” (Encyclical “Signum Magnum”, 1).

As was clearly affirmed when the Church pronounced that it was impossible for women to be ordained as priests, when a Pope confirms so unequivocally matters of faith that the ordinary Magisterium has taught in different ways, it should be considered that he is invoking the Church’s infallibility not in respect of the subject matter itself, but in respect of the contents of the doctrine, thus pointing the direction in which dogma should be developed. [1]

The ordinary Magisterium of the Pope and bishops is the most authoritative vehicle for expressing doctrinal development within the Church. As the development of dogma must be consistent, John Paul II’s framework was a natural continuity of the teaching on Mary emerging from the Second Vatican Council, thus fulfilling the pledge made by the theological commission of the last Marian Congress. From the time of that Council, Pope John Paul II never used the terms “co-redemptrice” or “co-redemption.”

The Council drew attention to the basic tenet of faith that led it to dismiss the heading: “No creature can ever be counted as equal (commerari) to the Word incarnate and redeemer” (Lumen gentium no. 62). In the light of Revelation, the Council pronounced that Christ, as He is God made man, is “the sole source” of Redemption and Mediation. Indeed, there is no other name under heaven given to the human race by which we are to be saved" (Ac 4:12; c.f. Is 43:113). In the same way, “...For there is only one God, and onlyone mediator between God and humanity, himself a human being, Christ Jesus; who offered himself a ransom for all”  (1 Tm 2: 5-6).

As Mary herself was redeemed, her “co-operation” in Redemption, given her “subordinate role” (Lumen Gentium no. 62) cannot be described as co-redemption in any real sense, but only in a metaphysical sense. On this central point regarding the development of teaching on the unique involvement that Mary has in the Redemption, the Second Vatican Council will be seen to have had a purifying role similar to that of the great doctors of the Middle Ages (St Bernard, St Bonaventure and St Thomas Aquinus), who had rejected the doctrine of Mary’s Immaculate Conception as it was understood through the emotive piety expressed by countless Christians: by placing her outside Christ’s universal Redemption of mankind.

By rejecting what is false, they caused the blessed John Duns Scotus to highlight the truth: the grace which safeguarded her from original sin is for Mary the most fundamental and perfect way to salvation, through the Redeemer’s loving-kindness towards all men.

Reading John Paul II’s catechesis on Mary allows us to understand how the limits imposed by the Second Vatican Council, which at the time had been felt to be minimalist by certain strands of thinking on Marian devotion, do not form a barrier to further doctrinal development but are more a safeguard that allow it to continue moving towards the clarification of revealed truth. Freed by the council from the semantic ambiguities bound up in the term “co-redemption”, John Paul was able to clarify, in almost each of his Wednesday catecheses, one of the aspects of “the most remarkable way” (Lumen Gentium no.6) in which Mary assists in the Redeemer’s work.

It can be said that John Paul II’s catechesis shows that this “remarkable assistance” is the keystone to Mary’s role in the economy of salvation, the end purpose for her heavenly calling that was implicit in her divine motherhood. Mary’s involvement in Christ’s sacrifice that makes her the “New Eve”, the mother of the redeemed, strikingly appears in JP II’s future catecheses as the perfect fulfilment of her fiat (Lk 1:38) at the Annunciation. In relationship to her supreme involvement in the work of Redemption, Mary’s Immaculate Conception is the preparation for and the Assumption the most fitting consequence of that perfect harmony that “links these mysteries together.”

In his catechesis on Wednesday, April 9, 1997, the Pope expressed with such doctrinal accuracy “the nature of Mary’s assistance in the work of salvation” through her “involvement in the redeeming sacrifice of Christ” that he appeared to be very close to what seems to be definitive wording for the dogma.  Relying on Church Tradition as he recalled that “even St Augustine referred to the Virgin as “co-worker”, a title that underlines both the joint and subordinate involvement of Mary in the work of Christ the Redeemer, JP II followed the Council’s teaching by maintaining that “the teaching of the Church clearly emphasizes the difference between mother and Son in the work of salvation, showing that the Virgin, though involved in this work, is subordinate to our one Redeemer.”

This immediately places Mary’s co-operation in the work of Redemption alongside those already redeemed, a co-operation which causes the Apostle Paul to state: “we are God's co-workers” (1 Co 3:9), thus underlining that it is possible for man to work with God. The Pope echoed the Second Vatican Council which states that “the unique mediation of the Redeemer does not preclude, but rather encourages creation to co-operate in different ways, relying on Him as the fount of life” (Lumen gentium no. 62).

Having placed Mary’s co-operation within the general context of co-operation that all the redeemed may offer to their Redeemer, John Paul II then indicated, in this same catechesis, “the most remarkable way” (Lumen Gentium no. 61) in which this co-operation finds expression through Mary.

“Applied to Mary (the Pope said), this term “co-worker” nevertheless takes on a specific meaning. The part played by Christians in salvation comes after the events at the Cross, which obliges them to spread its fruits by means of prayer and sacrifice. By contrast, Mary’s contribution is made during these events themselves and through her role as mother; its influence therefore extends across all the saving work of Christ. In this way, she alone was connected with the redemptive offering that could gain salvation for mankind. In unity with Christ, yet submissive to him, she worked with Him to obtain the grace of salvation for all humanity.”

Given these sentences of decisive importance, the Pope’s ordinary Magisterium could not help but be committed to specifically doctrinal teaching on such a key mystery as the Redemption. Drawing on other passages from the Pope’s catechesis that, according to the doctrine of  ‘connections between mysteries’, link truth to the already-defined dogmas of the Immaculate Conception and Mary’s Assumption, the theologian may distinguish a rich theological vein that we can try to summarize with the three following points:

• Having been saved in the most perfect way, from the moment of her Immaculate Conception, through the fullness of her grace (Lk 1:28) which flowed even then from the death of her Son, she gave the Father her “fiat” (Lk 1:38) and became, through the grace of the Holy Spirit, the Mother of the Son of God and was led to the foot of the Cross.
• The Virgin Mary, as “Woman” (Jn 2:4a, 19:26) chosen by God to be the New Eve, is the only human person to be associated with Him in the very act of sacrifice on the Cross, giving the Father, in compassion towards his Son, the perfect response in faith and love for redeemed humanity, united through the Redeemer’s unique sacrifice that obtained the grace of salvation for all.
• As a “mother” (Jn 19:27), in accordance with the Spirit and for the sake of all those redeemed, she was raised by God in soul and body to the glory of her resurrected Son, where she is alone in the Mystical Body of Christ to be involved, as an intercessor on behalf of all mankind, in the universal dispensation of the fullness of grace (Jn 1: 14-16) which flows from the “only one mediator between God and humanity” (1 Tm 2:5) because she was highly favored among all His children (Lk 1:28).

This development brings together the three essential dimensions to the role of Mary in God’s purpose for salvation:

• her Immaculate Conception,

• her unique involvement in the sacrifice of the Redeemer,

• her Assumption into the glory of heaven and her involvement in the dispensation of grace, through her spiritual motherhood, as she intercedes for each of one of us who is redeemed.

In John Paul II’s wonderful catechesis, each of the aspects of Mary’s divine mission is illuminated and clarified by reference to the other two.

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[1] Cf. COUNCIL VATICAN I, Dogmatic Constitution Dei Filius ch. 4, DS 3011, 3020