Is the Marian title of Co-Redemptrix contained in Revelation? To dive deeper into the scriptural roots for this title, we turn to Mary’s Annunciation in the Gospel of Luke. In this reflection, we aim to show how the Annunciation provide a unique Marian blueprint for how God predestined Mary for the role of Co-Redemptrix with Christ in His redemptive mission.
At the Annunciation (Luke 1:26-38), the angel Gabriel greets Mary not by her name but as “full of grace” (chaire kecharitōmenē in Greek, literally “one who has been graced”).[1] While interpretations of this greeting vary, three essential truths emerge from the Church’s living Tradition. First, it asserts Mary’s predestination as the “Mother of the Son of God” (Redemptoris Mater, 9, Lumen Gentium, 56). Second, the perfect tense of the verb charitoō signifies her Immaculate Conception, as Mary was “adorned from the first instant of her conception with the radiance of an entirely unique holiness” (LG, 56).[2] Third, Mary’s obedient fiat – to adapt Irenaeus’ imagery – was the “secret password” that unlocked the gates of redemption, which had been shut by Eve’s disobedient non serviam (cf. RM, 19; CCC, 2676).
This reflection raises several questions for further exploration. What is the theological significance of Mary’s title chaire kecharitōmenē in relation to her co-redemptive mission? Does her identification as the Ark of the Covenant support or obscure her role as Co-Redemptrix? Finally, does the Magnificat, especially the phrase “my spirit rejoices in God my Savior” (Luke 1:47), enhance or challenge the understanding of Mary as Co-Redemptrix?
[1] Pablo T. Gadenz, The Gospel of Luke, ed. Peter S. Williamson and Mary Healy, Catholic Commentary on Sacred Scripture (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2018), 42.
[2] Gadenz notes that the perfect tense of the verb charitoō in the angel’s greeting signifies that Mary was already graced in the past, with enduring effects in the present. This transformation by grace, completed prior to the angel’s message, defines Mary’s identity and mission, making “full of grace” (gratia plena) her title rather than merely a description, effectively replacing her name in the angel’s address (The Gospel of Luke, 42).
[3] Gadenz draws several parallels in this Gospel episode with David bringing the ark of the covenant to Jerusalem in 2 Samuel 6 (cf. The Gospel of Luke, 49).
[4] The concepts of symbolism, prefigurement, and typology each use images or events to convey meaning, yet they differ in their specific focus. Symbolism is representational, offering meaning without necessitating fulfillment, as seen in the example above. Prefigurement is prophetical, anticipating a future reality, such the woman crushing the serpent’s head (cf. Gen 3:15). Typology is a relational, linking Old Testament types with New Testament fulfillments, illustrating the coherence of salvation history, such as Mary as the Ark of the Covenant.
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