The fans of Mary co-redemptrix, a gross contradiction in theological terms

THE FANS OF MARIA CO-REDEMPTOR, A GROSS CONTRADICTION IN THEOLOGICAL TERMS

Is anyone truly willing to believe that the Blessed Virgin, the one who defined herself as a "humble servant", the woman of gifted love, silence and confidentiality, the one who has the purpose of leading to Christ, can truly ask some visionaries or visionaries to be proclaimed co-redeemer and put almost on a par with the Divine Redeemer? One might reasonably ask: of when, the "humble servant" of Magnificat, she would become so pretentious and vain as to ask for and claim the title of co-redeemer?

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Article dedicated to the memory of the Jesuit Peter Gumpel (Hannover 1923 – Rome 2023) who was my trainer and precious teacher in the history of dogma

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By frequenting enough i social media, reading and listening to priests and lay people, on biblical and theological topics, sometimes one gets the impression that no progress has been made on certain issues. It so happens that many inaccuracies are put into circulation on questions concerning matters of faith, or we continue on old registers, devotional and emotional.

Salvador Dali, The Madonna of Port Lligat, 1949, Haggerty Museum of Art, Milwaukee, WI, USA. Detail.

The desire, perhaps a little utopian, it would be for the Readers to realize, with minimal effort, who could benefit from serious and precise insights. At least it is in my hope and that of our Fathers Patmos Island, be of help to those who manage to go beyond the four or five lines read on social media, where today unlikely theologians and Mariologists pontificate, with the consequences that we often know well: deviation from the true faith. And this is very sad, because i Social media they could be an extraordinary tool for us for the diffusion of sound and solid Catholic doctrine.

In the years following the Second Vatican Council Biblical science has made important strides, offering contributions that are now essential for theology in its various branches and for Christian life. This since when, since the time of the Venerable Pontiff Pius XII, in the Catholic Church the study of the Bible has been encouraged by giving the possibility of using all those methods that are normally applied to a written text. To cite just a few examples: rhetorical analysis, the structural one, literary and semantics have produced results that perhaps have sometimes appeared unsatisfactory, but they also allowed us to explore the text of the Holy Scripture in a new way and this led to a whole series of studies that made us know the Word of God better and more deeply. Or to reconsider ancient acquisitions, of tradition, of the Holy Fathers of the Church, which despite being true and profound, as well as works of high theology, however they did not have the support of a modern study of sacred texts, precisely because still, certain tools, at the time of their speculations they were missing.

Before continuing, an aside is necessary: i "teologi" da social media they need the fight, to unleash which it is necessary to choose and create an enemy. For certain groups the most popular enemy is Modernism, rightly defined by the Holy Pontiff Pius (cf.. Feeding of Dominic's Sheep). That doesn't mean that, But, than the actions of this Holy Pontiff, before that and of his Supreme Predecessor Leo XIII, has always produced beneficial effects in the decades to follow. Obviously, to make an objective critical analysis, it is imperative to contextualize the condemnation of Modernism and the severe canonical measures that followed in that precise historical moment, certainly not to express judgments using criteria linked to our present, because only misleading and distorting sentences would emerge. To briefly summarize this complex problem to which I intend to dedicate my next book, suffice it to say that the Church of those years, after the fall of the Papal State which occurred on 20 September 1870, it was subject to violent political and social attacks. The Roman Pontiff withdrew as a "voluntary prisoner" within the Vatican walls from which he emerged only six decades later. The anticlericalism of Masonic origin was raised to the maximum power and the Church had to seriously deal with its own survival and that of the institution of the papacy. It certainly could not afford the development of currents of thought that would have attacked and corroded it directly from within. It is in this delicate context that the fight of the Holy Pontiff Pius. With all the consequences, including negative ones, of the case: theological speculation was effectively frozen amidst a thousand fears and the training of priests was reduced to four formulas of decadent neo-scholasticism, which was not even a distant relative of the classical scholasticism of Saint Anselm of Aosta and Saint Thomas Aquinas. This produced such an unpreparedness and ignorance in the Catholic clergy that for clear proof it would be enough to read the Encyclical Back to the Catholic Priesthood written in 1935 of Pope Pius XI.

The consequences of the fight against Modernism they were in some ways disastrous, suffice it to say that when on the threshold of the 1940s, at the beginning of the pontificate of Pius XII, Catholic theologians and biblical scholars began to get their hands on certain materials and to carry out exegesis in the context of the Old and New Testaments, they were forced, discreetly and working prudently under the table, to refer to Protestant authors, who had been speculating and carrying out in-depth studies on certain topics for decades, especially in the field of biblical sciences. And so today, if we want to do a study and analysis of the text of the Letter to the Romans we must necessarily refer to the commentary of the Protestant theologian Carl Barth, which remains fundamental and above all unsurpassed. These too were the fruits of the struggle against Modernism, which the "theologians" certainly don't talk about social media that to exist they need an enemy to fight. But as already said, this theme will be the subject of my next book, but this aside was necessary to better introduce our theme.

What is still missing today is that these results obtained through modern exegesis or the study of the Old and New Testament texts become the prerogative of the majority of believers. And here I return to reiterate the extraordinary importance that the social media, to disseminate and make certain materials accessible. Too often they remain confined to specialist texts and do not pass, if not sporadically, in preaching and catechesis, encouraging a new awareness of the terms at stake and therefore a more solid and motivated Christian faith, not based only on acquired data that is often fragile and confusing, on the devotional, on the sentimental, or worse: about revelations, on real or alleged apparitions, or on the itchy trembling “secrets” of talkativeness Madam di Medjugorje (cf.. my video conference, WHO)…and so on to follow.

If certain madonnolatrous fans they had humility, perhaps even the decency to read books and articles by authoritative scholars, perhaps they could understand that not only, they didn't understand, but that they have understood nothing at all about the Mary of the Holy Gospels. It would be enough to take - I mention just one among many - the article written by Father Ignace de la Potterie: «The Mother of Jesus and the mystery of Cana» (La Civiltà Cattolica, 1979, IV, pp. 425-440, full text WHO), to thus understand what abysmal difference there may be between Mariology and Mariolatry.

When even today we still talk about the Virgin Mary, Unfortunately, even among certain priests - and even more so among certain devout believers - we witness the trite repetition of the usual devotional and emotional discourses, until reaching, with the step of elephants inside a glassware shop, the very delicate and discussed theme of Mary co-redemptrix, that as is well known - and as the last Pontiffs have pointed out several times -, it is a term that in itself creates enormous theological problems with Christology and the mystery of redemption itself. In fact, affirm that Maria, perfect creature born without sin, but still a created creature, he cooperated in the redemption of humanity, it is not exactly the same as saying that he co-redeemed humanity. It was Christ who brought about the redemption, who was not a created creature but the Word of God made man, begotten not created of the same substance as God the Father, as we act in the Symbol of Faith, the I believe, where we profess «[…] and by the work of the Holy Spirit he became incarnate in the womb of the Virgin Mary". In Symbol of Faith, redemption is entirely centered on Christ. That's why we say that the Blessed Virgin “he cooperated” and say “ha co-redee” it has a substantially and radically different theological value. In fact, only one is the redeemer: Jesus Christ God made man "begotten not created of the same substance as the Father", who as such does not need any created creature to support or sustain him as co-redeemer or co-redeemer, including the Blessed Virgin Mary" (cf.. Ariel S. Levi di Gualdo, in The Island of Patmos, see WHO, WHO, WHO). Request: to the fans of the co-redeemer, how come it is not enough that Mary is the one who in fact cooperated more than any creature so that the mystery of redemption was realized? For what reason, but above all for what obstinacy, not happy with her role as a cooperator, at all costs they want her to be proclaimed co-redemptive with a solemn dogmatic definition?

From a theological point of view and dogmatic, the very concept of Mary co-redemptrix first of all creates big problems for Christology, with the risk of giving life to a sort of "quatrinity" and of raising the Madonna, that is perfect creature born without the stain of original sin, to the role of real gods. Christ redeemed us with his hypostatic precious human and divine blood, with his glorious resurrected body which still bears the signs of passion imprinted on it today. Mary instead, while covering an extraordinary role in the history of the economy of salvation, It cooperated in our redemption. To say co-redemptive is equivalent to saying that we have been redeemed by Christ and Mary. And here it is good to clarify: Christ saves, Mary intercedes for our salvation. It is not a small difference between “saving” and “interceding”, unless otherwise create a different religion from the one founded on the mystery of God's Word (cf.. My previous article WHO).

Mariology is not something in itself, almost as if he lived an autonomous life. Mariology is nothing more than an appendix of Christology and is inserted in a precise theological dimension of Christocentrism. If Mariology is somehow detached from this Christocentric centrality, one can run the serious risk of falling into the worst and most harmful Mariocentrism. Not to mention the obvious arrogance of the exponents of some young and problematic Congregation of Franciscan-Marian imprint, who did not limit themselves to making hypotheses or theological studies to support the peregrine idea of ​​the so-called co-redemptive, but in fact they instituted its cult and veneration.

Who proclaims dogmas that do not exist commits a greater crime than those whose dogmas deny them, because it operates by placing itself above the authority of the same Holy Church Mater et Magistra, holder of an authority that derives from Christ himself. And the latter yes, which is a dogma of the Catholic Faith, which was not reached by logical deduction after centuries of studies and speculation - as in the case of the dogma of the immaculate conception and Mary's assumption into heaven -, but on the basis of clear and precise words pronounced by the Word of God made Man (cf.. Mt 13, 16-20). And when dogmas that don't exist are proclaimed, in that case pride enters the scene in its worst manifestation. I have written and explained it in several of my previous articles but it deserves to be repeated again: in the so-called scale of the deadly sins the Catechism of the Catholic Church indicates pride in the first place, with painful peace of those who persist in concentrating the entire mystery of evil in lust - which we remember does not figure in first place at all, but not even to the second, to the third and fourth [See. Catechism no. 1866] ―, regardless of the fact that the worst sins ranging everyone and rigor from his belt to rise, not instead of his belt to fall, as I wrote in an ironic but theologically very serious tone years ago in my book And Satan became triune, explaining in one of my books 2011 how the sixth commandment has often been exaggerated beyond measure, often forgetting all the worst and most serious sins against charity.

If then all this is filtered through fideistic emotions - as if such a delicate topic centered in the most complex spheres of dogmatics were a sort of opposing fan base made up of Lazio fans and Roma fans -, in that case one can fall into actual Marian idolatry or so-called Mariolatry, which is to say: pure paganism. At that point Mary could easily take the name of any goddess of the Greek Olympus or the Roman Pantheon.

The fans from social media of co-redemption of the Blessed Virgin affirm as a sort of incontrovertible proof that it was Mary herself who asked for the proclamation of this fifth Marian dogma (cf.. among many articles, WHO). Something they say there is no discussion about, the Blessed Virgin herself would have asked it when appearing in Amsterdam to Ida Peerdeman. Given that no Marian apparition, including those recognized as authentic by the Church, Fatima included, it can be the object and binding matter of faith; given also that the locutions of certain seers are even less so, we can only smile at certain pleasantries of amateur theologians which make certain subjects difficult to manage for us priests and above all for us theologians, precisely because their arrogance goes hand in hand with their ignorance which leads them to treat such a topic as if it really were a heated exchange between Lazio fans and Roma fans who shout at each other from the opposite corners of the stadium. Even in this case the answer is simple: is anyone truly willing to believe that the Blessed Virgin, the one who defined herself as a "humble servant", the woman of gifted love, silence and confidentiality, the one who has the purpose of leading to Christ, can truly ask some visionaries or visionaries to be proclaimed co-redeemer and put almost on a par with the Divine Redeemer? One might reasonably ask: of when, the "humble servant" of Magnificat, she would become so pretentious and vain as to ask for and claim the title of co-redeemer?

Finally, here it is “proof of proof”: «several Supreme Pontiffs have made use of the term co-redemptive», Having said this, the list of their various speeches follows, although everything demonstrates the exact opposite of what the co-redemption fans would like to experience. It is true that the Supreme Pontiff John Paul II, in a speech of his on 8 September 1982, stated:

«Maria, even conceived and born without stain of sin, he participated in a wonderful way in the sufferings of his divine Son, to be co-redemptor of humanity".

However, this expression demonstrates the exact opposite on the theological and Mariological level. Let's clarify why: from then on, following John Paul II - who was undoubtedly a Pontiff of profound Marian devotion -, he had others before him 23 years of pontificate. Come May, in this long period of time, as well as not proclaiming the fifth Marian dogma of Mary's co-redemption, he flatly rejected the request, when it was presented to him twice? He rejected her because between the 1962 and the 1965, the then young Bishop Karol Woytila ​​was a participating and active figure in the Second Vatican Council who in one of its dogmatic constitutions clarified how Mary had «cooperated in a unique way in the work of the Savior» (The light, 61). Statement introduced by the previous article where it is specified that the only mediation of the Redeemer «does not exclude, but it arouses in creatures a varied cooperation participated by the single source" (The light 60; CCC 970). And the highest and most extraordinary cooperation was that of the Virgin Mary. This should be enough to understand that the Supreme Pontiffs, when they sometimes resorted to the term co-redemptive in their speeches, never in encyclicals or solemn acts of the supreme magisterium, they intended to express with it the concept of Mary's cooperation in the mystery of salvation and redemption.

The very term co-redemptive it is in and of itself a theological absurdity that creates enormous conflicts with Christology and the mystery of redemption brought about solely by God the Incarnate Word, which does not need co-redeemers and co-redeemers, he repeated it three times, In the 2019, 2020 e 2021 also the Supreme Pontiff Francis:

«[…] Faithful to his Master, who is his Son, the only Redeemer, he never wanted to take something of his Son for himself. She never presented herself as a co-redeemer. No, discepola. And there is a Holy Father who says around that discipleship is more worthy than motherhood. Questions of theologians, but a disciple. He never stole anything from his Son for himself, she served him because she is a mother, gives life in the fullness of time to this Son born of a woman (cf.. Homily of 12 December 2019, full text WHO) […] Our Lady did not want to take any title away from Jesus; she received the gift of being His Mother and the duty to accompany us as a Mother, to be our Mother. She did not ask for herself to be a quasi-redeemer or a co-redeemer: no. The Redeemer is only one and this title is not doubled. Only disciple and Mother (cf.. Homily of 3 April 2020, full text WHO) […] the Madonna who, as the Mother to whom Jesus has entrusted us, envelops us all; but as a mother, not as a goddess, not as a co-redemptrix: as Mother. It is true that Christian piety always gives it beautiful titles, like a son to his mother: how many beautiful things a son says to the mother he loves! But let's be careful: the beautiful things that the Church and the Saints say about Mary take nothing away from the redemptive uniqueness of Christ. He is the only Redeemer. They are expressions of love like a son to his mother, sometimes exaggerated. But love, we know, always makes us do exaggerated things, but with love" (cf.. Hearing of 24 March 2021, full text WHO).

The mystery of redemption it is one with the mystery of the cross, on which God made man died as a sacrificial lamb. On the cross the Blessed Virgin Mary was not nailed to death like a sacrificial lamb, that at the end of her life she fell asleep and was assumed into heaven, she did not die and rose again on the third day, defeating death. The Blessed Virgin, first creature of the whole creation above all the saints for its immaculate purity, he does not forgive our sins and does not redeem us, he intercedes for the remission of our sins and for our redemption. So if he doesn't redeem us, because we insist on dogmatizing a title aimed at solemnly defining which co-redeems us?

Many fans of co-redemption are likely have never paid attention to the invocations of the Loreto Litany, which were certainly not the work of some recent pontiff smacking of modernism, as some would say, they were added to the recitation of the Holy Rosary by the Holy Pontiff Pius V after the victory of the Holy League in Lepanto in 1571, although already in use for several decades in the Sanctuary of the House of Loreto, from which they take their name. Yet it would be enough to ask this question: How come, when at the beginning of these litanies God the Father is invoked, God the Son and God the Holy Spirit, let's say "Miserere nobis» (have mercy on us)? While just starting, with the invocation Holy Mary, to enunciate all the titles of the Blessed Virgin, from that moment on we say «Pray for us» (pray for us)? Simple: because God the Father who created us and who gave himself to humanity through the incarnation of the Word of God made man, Jesus Christ, who then brought the Holy Spirit who "proceeds from the Father and the Son", with compassionate mercy they give the grace of forgiveness from sins through a Trinitarian action of the triune God, the Virgin Mary does not, he does not forgive us our sins and does not forgive us, because in the economy of salvation his role is that of intercession. This is why, when we turn to her through prayer, both in the Ave Maria than in Hi Regina, of always, throughout the history and tradition of the Church we invoke her saying "pray for us sinners", we do not ask her to forgive our sins or to save us (cf.. My previous article, WHO). This alone should be sufficient and advance to understand that the term co-redemptive itself is a gross contradiction on a theological level, unfortunately enough to make those theologians who insist on calling for the proclamation of this fifth Marian dogma to be rude, charging and using as fans fringes of faithful, most of whom have deep and serious gaps in the foundations of the Catechism of the Catholic Church.

The person of the Virgin Mary, the Mother of Jesus, it is looked at and indicated with a theological depth that places it in close relationship with the mission of his Son and united with us disciples, because this is his role that the Gospels wanted to communicate and remind us of, all with all due respect to those who claim, sometimes even arrogantly, to relegate the Woman of Magnificat in a microcosm of emotional devotions that often even reveal the fumus of neo-paganism. The Supreme Pontiff Francis is therefore right, than with his very simple and direct style, at times even deliberately provocative and for some even irritating, but precisely for this reason capable of making himself understood by everyone, he specified that Maria «[…] he never wanted to take something of his Son for himself. She never presented herself as co-redeemer". And she did not present herself as such because Mary is the Woman of Magnificat: «He looked at the humility of his servant, from now on all generations will call me blessed"; blessed because I became a servant, certainly not why I asked, to some demented seer, to be proclaimed co-redemptrix.

 

the Island of Patmos, 3 February 2024

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