Is the Marian title of Co-Redemptrix contained in Revelation? In our continued reflection on this central question for our seminar, let us turn to heart of our redemption as seen through the eyes of St. John the Apostle.
Witnessing the crucifixion on Calvary, St. John would have realized—whether immediately or later upon reflection—the singular and universal act of redemption taking place before him: “For God so loved the world that He gave His only Son, so that everyone who believes in Him may not perish but may have eternal life” (John 3:16). Since an act of redemption requires both “the act of paying and the price paid” (STh III, q.48, a.5), St. John would have seen these two elements perfectly fulfilled. The act of paying? Christ’s crucifixion and death (cf. Galatians 3:13). The price paid? His own precious blood and life (cf. 1 Peter 1:19). As a result of this “superabundant atonement for the sins of the human race” (STh III, q.48, a.2) Christ gave “a significance and a value for the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute” (Dominus Iesus, 15).
Yet, at this definitive moment of redemption, Christ turned St. John’s attention to Mary, saying: “Woman, here is your son… Here is your mother” (John 19:26-27). This sacred moment invites us to consider whether Christ, in directing John’s—and our—attention to Mary, is revealing a unique dimension of Mary’s role in the economy of salvation, one that may merit the title of Co-Redemptrix. To examine this potential claim, lets us briefly reflect upon the history of Mary’s cooperation in Christ’s redemptive mission.
Mary’s participation in Christ’s saving work began long before Calvary. At the Annunciation, Mary, who was already prepared by God through the singular grace of her immaculate conception, freely consented to give God a human body. In this act, she enabled God to pay the price for our redemption with a human body and thereby became the Mother of the Redeemer (cf. STh III, q.48, a.5). At the same time, became Mary the first of the redeemed, as she “consecrated herself totally to the person and work of her Son, serving the mystery of the Redemption” (cf. Lumen Gentium, 56; Aperite Portas Redemptori, 6). Furthermore, at the Cross, Mary’s role expanded further: she became the Mother of the Church, the mystical Body of Christ. As the Church continues Christ saving mission “through the proclamation of the word of God and the sacraments” (APR, 3), Mary “opens the doors to the Redeemer!” (1) for us and welcomes us under her protective mantle. In this way, the Church lives “as the universal sacrament of salvation” (LG, 48) in the world, mystically transporting us to Calvary in every sacramental encounter to experience the mysteries of our redemption.
This initial reflection on the events of Good Friday raises several questions for further consideration. Did Christ, in directing John’s—and our—attention to Mary, reveal a unique dimension of Mary’s role in the economy of salvation that merits her title as Co-Redemptrix? If so, what other supporting evidence can we gather from Revelation? In addition, considering that what the Catholic faith “teaches about Mary illumines in turn its faith in Christ” (CCC 487), how might the Marian title of Co-Redemptrix deepen our understanding in Christ as Redeemer?
Prodigal Catholic 