Ave Maria! In this pre-recorded interview, Fr. Serafino and Dr. Gavin Ashenden discuss the recent document published by the DDF headed by Cardinal Fernandez. They discuss the Marian titles of Co-redemptrix and Mediatrix of All Graces in light of the recent disappointing document published by the Vatican (Mater Populi Fidelis).

This is a detailed summary of the conversation regarding theology and politics centered on Our Lady, St. Francis, and Cardinal Fernández’s recent doctrinal note.

The discussion begins on the feast day of St. Duns Scotus, a great Franciscan theologian. Scotus, who was Scottish, joined the Franciscan order young and became a prominent theologian in Paris. His defense of Our Lady, particularly his thesis encapsulated in the concept that God Potuit, decuit, ergo fecit (could do it, it was fitting, therefore He did it), was crucial in paving the way for the proclamation of the Dogma of the Immaculate Conception. Scotus argued that it was more perfect for God to preserve His mother from original sin than to let her fall and then raise her up; this preservation gives greater glory to Christ’s unique mediation. The feast of the Immaculate Conception was later upheld by Franciscan Popes, including Sixtus IV and Sixtus V.

St. Francis and Marian Devotion

Saint Francis of Assisi had a profound and special love for Our Lady because she made “the lord of majesty our own brother,” providing the initial and foundational mediation for all graces. Francis saw Mary as the one who united God with man. His devotion was so deep that he chose the Portiuncula (a small portion of a church later encased in a bigger basilica) because Our Lady and the angels were present there.

St. Bonaventure taught that St. Francis became “another Mary” for his friars and the Church, giving birth to the Franciscan order, just as Mary gave birth to the Son of God. Consequently, the Franciscan order is foundationally Marian. The Immaculate Conception became the very standard and identity of the Franciscan order. The Marian Franciscans, who follow the teachings of St. Maximilian Kolbe, trace a “golden thread” from St. Francis and Duns Scotus to their modern form, uniting the life of integral poverty with devotion to Our Lady, the poor mother of God.

The Debate on Co-redemptrix

A significant popular movement has been seeking the proclamation of a Fifth Marian Dogma: Co-redemptrix. The sources note that whenever issues concerning Our Lady become public, a degree of spiritual disturbance or repudiation is often replicated.

The term Co-redemptrix is often misunderstood linguistically, especially in English. The Latin prefix co- (as in cum redemptor) means “with Christ,” implying cooperation, not equality. Theologically, co-redemption signifies Our Lady’s cooperation with Christ in the redemption of humankind, demonstrating that Christ is the only perfect redeemer by having the capacity to unite His mother intimately with Him in this work. This cooperation is analogous to how a co-pilot assists the first pilot—they are there to help and assist, not to compete or take the place of the primary figure.

Critique of Cardinal Fernández’s Document

The recent doctrinal note issued by Cardinal Fernández, Prefect of the Dicastery for the Doctrine of the Faith (DDF), attempts to ban or discourage the use of the term Co-redemptrix, arguing it is not helpful because it requires constant explanation. The sources describe this document as having very low theology and functioning as a political document.

Key criticisms include:

1. Instrumental Use of Sources: The document uses the early opinion of Cardinal Ratzinger (as DDF Prefect) to argue against the term, ignoring his later teaching as Pope Benedict XVI, where he affirmed the content of co-redemption, such as Mary actively contributing to the offering of the Son at the foot of the Cross. The magisterium of the Pope holds weight over the opinion of a theologian.
2. Ecumenical Motivation: The document’s impetus appears to be political ecumenism, seeking compromise with Protestant thought by emptying the Church of some of its fullness, rather than the Catholic understanding of ecumenism which calls others back to the right path of the Church.
3. Undermining Cooperation with Grace: The core issue at stake is not merely the term Co-redemptrix, but the doctrine of man’s and Our Lady’s active cooperation with grace. The document seems to promote a passive, receptive role for Our Lady, suggesting that man is merely a spectator receiving salvation. A central text from Lumen Gentium (58), which speaks of Mary’s “offeratorial role” on Calvary, is notably absent from the document.
4. Mariological Background: The limited theological depth of the document may stem from a lack of systematic Mariological expertise, particularly noting that Latin American Mariology, which has influenced Pope Francis and potentially Cardinal Fernández, tends to be more narrative and devotional rather than systematically theological.

The Role of Pope Leo and Potential Resolution

A central dilemma is how the document, which is theologically flawed and politically driven, was approved by Pope Leo (the current Pope). The analysis suggests several possibilities:

• The document was prepared under Pope Francis, and Cardinal Fernández secured the new Pope’s approval to ensure the continuity of his predecessor’s agenda, making it a “political goal”.
• Pope Leo might have signed it out of politeness and courtesy to his predecessor, allowing momentum to continue rather than immediately causing “rupture” or “revolution”.
• The approval creates an incongruity because Pope Leo proclaimed St. John Henry Newman—who vigorously defended Marian titles, including Co-redemptrix (or titles even more ambiguous, like Theotókos or Deipara—God-bearer)—as a Doctor of the Church.

The document’s status is tricky: Cardinal Fernández claimed it is part of the ordinary magisterium because the Pope approved it. However, this claim is questioned, given that the document seems to take a stand against the previous, reiterated ordinary magisterium of many popes who upheld the doctrine of co-redemption.

The hope is for a “redemptive moment” in this pontificate, where the authentic Catholic doctrine, which treats Mariology as a “crossroad where all mysteries intersect,” can prevail. It is suggested that Our Lady may have permitted this document to come out in order to galvanize the faithful and show her ultimate glory, trusting in the eventual supernatural Triumph of her Immaculate Heart. The faithful are encouraged not to despair or be enraged, but to trust the Holy Spirit and the Pope to guide the Church carefully, allowing time for resolution without trauma.