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Mary In The World Essay

1186 words - 5 pages

Mary in the Modern World I In the doctrine about Mary there exist already four dogmae defined by the Church concerning Our Lady, a fifth marian dogma concerning her maternal mediation remains to be defined. We recognize that Mary, as the Mother of God, was disposed as a spiritual mother to cooperate in the grace and mediation of Christ in the functions of Co-Redemptrix and Mediatrix of All Graces. Her Co-Redemption was her activity in the acquisition of the redemptive graces of the Cross and her Mediation was her activity in the distribution of these redemptive graces. Co-Redemptrix means literally, "˜the woman with the Redeemer', or, "˜the woman who redeems with the Redeemer'. We recognize that Mary participated with and under Jesus the Divine Redeemer in the acquisition of the graces of Calvary. Several sources in Scripture point to Mary's role of co-redemption. First is Genesis 3:15, where the woman shares in the victory of her seed over the offspring of the serpent. Then in Luke 1:38 we recognize that by her fiat Mary already acts as a co-redemptrix in giving the Son of God His body. Since in the light of Hebrews 10:10, our salvation is through the offering of the Body of Christ once and for all, she is said to have at least a remote mediation in that she is the cause of the body of the Redeemer. In Luke 2:35 Simeon prophecies that a sword will pierce Mary's heart, foreshadowing Mary's active immolation of her son at Calvary. Then in John 19:26 we recognize that the act of the Redemption of man is tied to Mary, by her station with Jesus beneath the Cross. Also from Lumen Gentium of the Second Vatican Council we understand that shares in the intensity of His suffering through her motherly heart and that she consents in her heart to the immolation of the victim which was born of her. She actively consents to this immolation of her son in the depths of her heart and by means of the sacrifice of her maternal rights to preserve the life of her son. Thus Mary is called co-Redemptrix in light of both the remote mediation of redemption by providing the Body of the Redeemer, our salvation, and proximately in the offering of her maternal rights at the foot of the Cross and active consent to the immolation of her son. Therefore Mary too merits for us the graces of redemption in a way that is at least decongruo, fitting, and possibly decondigno relativo, relatively in the order of grace (similar to Christ's meriting of redemption), as Pius X defined. Further, particularly in the writings of Pius XII we recognize that Mary is the New Eve, reversing the stain and sin of the first Eve with the New Adam. Because Mary's role in redemption did not cease with her participation in the acquisition of the graces of redemption at Calvary, we recognize her role in the distribution of those graces in her role as Mediatrix of all Grace. Her role in objective redemption carries on into a role in the subject redemption of all...

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