Mary's Mediation Derives from Christ's
by Pope John Paul II
 "Far from
being an obstacle to the exercise of Christ's unique mediation, Mary
instead highlights its fruitfulness and efficacy", the Holy
Father said at the General Audience of Wednesday,
1 October 1997. In his talk, the Pope focused on Mary's role as "Mediatrix", which derives from Christ's and
in no way overshadows it. Here is a
translation of his catechesis, which was the 65th
in the series on the Blessed Mother and was
given in Italian.
1. Among the titles attributed to Mary
in the Church's devotion, chapter eight of Lumen gentium
recalls that of "Mediatrix".
Although some Council Fathers did not fully agree with this choice of title
(cf, Acta Synodalia III, 8,
163-164), it was nevertheless inserted into the Dogmatic
Constitution on the Church as confirmation of the value of the truth it
expresses. Care was therefore taken not to associate it
with any particular theology of mediation,
but merely to list it among Mary's other
recognized titles.
Moreover the conciliar text had already described the meaning of the title
"Mediatrix" when it said
that Mary "by
her manifold intercession continues to bring us the gifts of eternal salvation"
(Lumen gentium,
n.62).
As I recalled in my Encyclical Redemptoris
Mater: "Mary's mediation is intimately
linked with her motherhood. It possesses a specifically maternal character, which
distinguishes it from the mediation of the other creatures" (n.38).
From this point of view it is unique in its kind and singularly effective.
Mediation of Christ is not obscured by Mary's
2. With regard to the objections made by some of the Council Fathers
concerning the term "Mediatrix",
the Council itself provided an answer by saying that Mary is "a mother
to us in the order of grace" (Lumen gentium,
n.61). We recall that Mary's mediation is
essentially defined by her divine
motherhood. Recognition of her role
as mediatrix is moreover implicit in the
expression "our Mother", which
presents the doctrine of
Marian mediation by putting the accent on her motherhood. Lastly, the title
"Mother in the order of grace" explains
that the Blessed Virgin co-operates
with Christ in humanity's
spiritual rebirth.
3. Mary's maternal mediation does not
obscure the unique and perfect mediation of
Christ. Indeed, after calling Mary "Mediatrix",
the Council is careful to explain that this "neither
takes away anything from nor adds anything to the dignity and efficacy of Christ the one
Mediator" (Lumen
gentium, n.62). And on this subject it quotes the famous text from the First
Letter to Timothy: "For there is one God
and there is one Mediator between God and men, the man Christ Jesus, Who gave Himself as a
ransom for all" (2:5-6).
In addition, the Council states that "Mary's
function as mother of men in no way obscures or diminishes this unique mediation of
Christ, but rather shows its power" (Lumen gentium,
n.60).
Therefore, far from being an obstacle to
the exercise of Christ's unique mediation, Mary instead highlights
its fruitfulness and efficacy. "The
Blessed Virgin's salutary influence on men originates not in any inner necessity but in
the disposition of God. It flows forth from the superabundance of the merits of Christ,
rests on His mediation, depends entirely on it and draws all its power from it"
(Lumen gentium,
n.60).
4. The value of Mary's mediation derives
from Christ and thus the salutary influence
of the Blessed Virgin "does not hinder in any way the immediate union of the faith in Christ,
but on the contrary, fosters it".
The intrinsic orientation to Christ of,
the "Mediatrix's" work spurred the
Council to recommend that the faithful turn to Mary
"so that, encouraged by this maternal help they may the
more closely adhere to the Mediator and Redeemer" (Lumen gentium,
n.62).
In proclaiming Christ the One Mediator (cf. 1Timothy
2:5-6), the text of Saint Paul's Letter to Timothy excludes any
other parallel mediation, but not
subordinate mediation. In fact, before emphasizing the one
exclusive mediation of Christ,
the author urges "that supplications prayers, intercessions
and thanksgivings be made for all men" (2:1). Are not prayers a form of
mediation? Indeed, according to Saint Paul, the unique mediation of
Christ is meant to encourage other
dependent, ministerial forms of mediation. By proclaiming the uniqueness of Christ's mediation, the Apostle
intends only to exclude any autonomous or rival mediation, and not
other forms compatible with the infinite
value of the Savior's
work.
5. It is possible to participate in Christ's mediation
in various areas of the work of salvation. After stressing that "no creature could ever be counted along with the Incarnate Word and
Redeemer" (Lumen
gentium n.62), Lumen gentium describes how it
is possible for creatures to exercise certain forms of mediation which are
dependent on Christ. In
fact, "just as the priesthood of Christ is shared in
various ways both by His ministers and the faithful, and as the one goodness of God is
radiated in different ways among His creatures, so also the unique mediation of the
Redeemer does not exclude but rather gives rise to a manifold co-operation
which is but a sharing in this one source" (Lumen gentium,
n.62).
Mary's maternal role depends on Christ's
mediation
This desire to bring about various participations in the one
mediation of Christ reveals the gratuitous
love of God Who
wants to share what He possesses.
6. In truth, what is Mary's maternal mediation if not the Father's gift to humanity?
This is why the Council concludes: "The
Church does not hesitate to profess this subordinate role of Mary, which
it constantly experiences and recommends to the heartfelt attention of the faithful".
Mary carries out her
maternal role in constant dependence on the mediation
of Christ, and from Him receives all that His heart wishes to give
mankind.
On her earthly pilgrimage, the Church continuously experiences the effective
action of her "Mother
in the order of grace".
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