Why Do Some Catholics Say Mary is the "Coredemptrix"?

Catholics are often thought to have an unhealthy preoccupation with the Blessed Virgin Mary.  The number of titles and honors given to the mother of the Savior seem, from the outside, to be an unnecessary distraction from Christ – and many times a theologically problematic one.  For those who know about it, the crowning jewel of these unnecessary and problematic titles for Mary is “Coredemptrix.”

The title of “Coredemptrix” is not an official, dogmatically defined title in way certain others are.  Rather, it is common parlance among Catholics with a particularly high Marian piety.... and it is misunderstood by almost everyone else.

So today I wanted to explore the title, what it means, and how it reflects the teaching of Scripture.



Prefix Problems:

The bare etymology of the word would indicate Mary is a “co-redeemer” alongside Jesus.  To most English-speaking ears, the prefix "co" implies a sort of equality - whereby one person can serve as a valid substitute for another.  One might think of the “co-pilot” of an airplane, or the “co-author” of a book.

Well, this is isn't what is meant when a Catholic says Mary is a "co-redeemer".  But to understand what it does mean, we have to take a look at the Catholic concept of "participation".  Then we can see how it applies to Mary.


The Principle of Participation:

Participation refers to how God allows us, as members of the body of Christ, to share in a prerogative which is proper to the Godhead.  These prerogatives are things which God possesses in principle, but we are given the privilege of sharing in a secondary way.

The first and most obvious example of this is our very existence.  Only God exists through His uncreated nature.  We also exist, but only because God sustains us in existence moment to moment.  In that sense we "co-exist" with God.

A second example is the status Christians have as adopted children of God.  Jesus is the Son of God by nature, but Scripture tells us we receive the status of sons and daughters from Christ in the sacrament of baptism:

“So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ.” - Galatians 3:26  

Another example, which follows from the previous one, is that our status as children of God means we are royal inheritors.  This is seen in Scripture when Saint Paul says we become “co-heirs” with Christ to the kingdom of Heaven:

“Now if we are children, then we are heirs—heirs of God and co-heirs with Christ.” – Romans 8:17

Lastly, the starkest example is given to us by Saint Peter, who says that by grace we become participants in the divine nature:

“By which are given unto us exceedingly great and precious promises: that by these you might be partakers of the divine nature.” - 2Peter 1:4

A Loving Father, Not a Jealous Banker:

So to recap, each one of these prerogatives and attributes are things which God has in principle.  But at the same time, God isn't trying to jealously guard these things from prying human hands – as if His specialness is under threat.

Quite the opposite.  Jesus taught us to regard God is our Father, not as a paranoid banker.  As such, He wants to share good things with His children.  We have no right to any of these things by ourselves, but through a great act of condescension and generosity, God permits us to participate in these prerogatives as members of the Christ’s mystical body.  We ride His coattails, so to speak.

Some Christian traditions have so focused on man’s total depravity that they lose sight of the intimate transforming union with God which Christ draws us into.  This is a union so intimate that when Saul was persecuting the Christians, Jesus appeared to him and said:

“Saul, Saul, why do you persecute me?” - Acts 9:4  

OK, now that we have seen that concept, we'll apply it in two ways which are relevant to the title of “Coredemtrix”.


All Part of the Plan:

The first concept is based on a specific example of participation found in Paul’s first letter to the Corinthians.  He describes his role (and that of the other apostles) in the Corinthian church, saying:

“For we are God’s fellow workers; you are God’s field, you are God’s building.” – 1 Cor 6:9

What Paul is pointing out here is very simple.  God has a plan of salvation which He is working out in history … and Paul has a part to play in that plan.  That is to say, Paul is participating in the salvation of those whom he ministers to.

So it is not incorrect to say that Paul’s work is saving those people.  Not as a substitute or addition to the saving work of Jesus, but in participation with Jesus.  Thus, Paul says:

“I have become all things to all men, that I might by all means save some.  I do it all for the sake of the gospel, that I may share in its blessings.” – 1 Corinthians 9:22-23

And he repeats the same sentiment to Timothy:

 “Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers.”  - 1 Tim 4:16

Now let’s turn to Mary.

Mary’s participation in God’s saving plan was in a class all by itself.  It is distinguished from Paul’s ministry by both degree and kind.  There were multiple Apostles, but Mary is the only person in human history of whom it can be said, “She gave birth to God.”

While Paul’s participation brought the Gospel to cities throughout the Roman Empire, Mary’s role brought the Savior the entire human race.  So if Paul could say he is participating in the work of salvation, how much more can we say that of Mary?

Suffering With Christ:

Next we will look at another form of participation.  This is found in a verse we have already looked at:

“Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.” - Rom 8:17

This passage is a touch stone for the Catholic understanding of the meaning and value of suffering.  Beforehand I called attention to that verse because it says we are co-heirs with Christ.  But it goes on to say we “share in His sufferings”.  That is to say, we are “co-sufferers” with Christ.  

Christ suffered bodily while on the cross.  And as members of the body of Christ, our suffering is intrinsically united to the Passion of Christ.  When we endure suffering, for any reason, we are placed at the foot of the cross.  It is a union which transcends time and space. This is why Paul could say to the Galatians:

“I have been crucified with Christ. Yet I live, no longer I, but Christ lives in me.” – Galatians 2:19-20

Because of that union with the Passion, our suffering is made into a valid offering to God, one which can merit (yet, merit) great graces.  Thus, Paul said to the Colossians:

“Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church.”  - Col 1:24

Was there anything really lacking in the suffering of Christ?  Not in principle.  But Paul rightly observes that by his participation in the suffering of Christ, he is indeed adding something which wasn’t there before.

Let’s turn to Mary again.

Does Scripture say anything about her suffering?  Yes.  In fact, she received a special prophecy regarding the suffering she would endure:

“And Simeon blessed them and said to Mary his mother: ‘Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against.  And a sword will pierce through your own soul also, that the thoughts out of many hearts may be revealed.’” – Luke 2:34-35

What is this sword that would pierce her heart?

I once went to the wake of a friend of mine who had died in a car accident.  While I was there, I saw the agony of a mother who had lost her only child.  It was a form of suffering so profound and complete that it haunted me for weeks afterward – (and I pray I never have to see anything like it again).

To reflect on Mary’s case, she went through precisely that kind of suffering at the foot of the cross.  The nails went into Christ’s hands, and the sword went into Mary’s heart.

She participated in Christ’s Passion in a way no one else can.  There was no need for a spiritual union that transcends space and time.  She offered that perfect human agony at the event itself.  She was there as a model for all of us.

The Title, Considered:

To draw this all back together, Jesus allows His disciples to participate in the plan of redemption and His redeeming Passion.  Mary’s participation in these two aspects of redemption – both in giving birth to the Savior and by suffering with Him at the foot of the cross – is something which is unique to her both in degree and kind.  Some Catholics have thus taken to calling her the “Coredemptrix”.

Now, the here is the odd thing with Marian titles and teachings:  The thing about Mary… is that the thing is almost never about Mary.  In each case, the teaching is meant to reflect something which is true about Jesus or the Church.  Properly understood, this title reflects truths about how God loves us so much that He condescends to involve us in His greatest works.

The only issue – as I noted at the beginning – is that the title is almost never understood.  That is why I, despite being totally signed on to the philosophy behind it, prefer not to use it.  I’d much rather spend time showing people the Biblical principles behind it.  And that’s what I’ve hopefully accomplished here.

Thank you for joining me.