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 Visitation in the Gospel of Luke. In this reflection, we aim to show how this Visitation provides a unique Marian blueprint for how she lived out role as Co-Redemptrix in Christ’s redemptive mission.
At the Visitation (Luke 1:39-56), Mary’s cooperation in redemption comes into perfect harmony as she carries the Redeemer to Elizabeth. As the fulfillment of the Ark of the Covenant, Mary is no passive observer in this redemptive mission; her presence and greeting are instrumental.[1] At the sound of her voice, Elizabeth’s unborn child, John the Baptist, leaps for joy (Luke 1:44). Mary’s grace-filled greeting is the prelude to her glorious Magnificat, where she proclaims her unique song of redemption. As such, Mary’s pilgrimage to Elizabeth symbolizes[2] her entire “pilgrimage of faith” (RM, 14), in which she cooperates “in a discreet yet direct and effective way” (RM, 19) in Christ’s redemptive mission.
Two key points arise from her Magnificat in Luke 1:46-55. First, Mary acknowledges her own need for redemption: “[M]y spirit rejoices in God my Savior” (Luke 1:47). Second, she recognizes her unique role in salvation history: “[F]rom now on all generations will call me blessed” (Luke 1:48). Through her fiat, Mary cooperated in God’s plan by giving her perfect cooperation in the Incarnation, the very means by which Christ entered our “distant country” to accomplish the work of redemption. Yet, Mary’s role does not imply that she shares equally in Christ’s redemptive power; rather, it highlights her singular cooperation, to which she alone can perfectly sing her Magnificat from the Father’s house.
[1] 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).
[2] 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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