1. Is the Virgin Mary properly referred to as co-Redemptrix?

Yes, but only if this term is properly understood.

Properly understood:

Christ is the one Redeemer of mankind. Just as Adam was given Eve as his helper, so Christ chose Mary as His helper. Within Christ's work of Redemption, Mary is His lowly and humble assistant. The word 'Redemptrix' is feminine, not merely because Mary is a woman, but because it is intrinsically a feminine role, that is, a helping role. Anyone who understands that the first woman, Eve, was a helper to the first man, Adam, should also understand that the feminine word 'Redemptrix' must refer to a helper of the Redeemer. And anyone who understands that the holiest woman, Mary, is the humble handmaid of the man Jesus, who is Son of God, should also understand that the feminine word 'Redemptrix' must refer to a humble handmaid of the Redeemer.

Mary's role as Redemptrix is radically subordinate to Christ's role as Redeemer. In truth, Mary does no work of redemption at all, except that she assists Christ in His work of redemption. Mary is nothing without Christ. Mary can do nothing without Christ.

The addition of 'co-' before the word 'Redemptrix' is non-essential. The feminine ending to the word is sufficient to indicate Mary's role relative to Christ. However, adding the prefix 'co-' does serve to remind us that Mary's role is subordinate not only to Christ, but also to our free will. She is an assistant to Christ along with ('co-') us, for we each must necessarily participate in our own salvation. She participates with us in co-operating with Christ. Thus, the 'co-' prefix does not refer to Mary's role with Christ in His work of Redemption, but to her role with us as we accept salvation from Christ. (Since the 'co-' refers to us, not to Christ, it should not be capitalized.)

Common Errors:

a. Some claim that the term 'co-Redemptrix' means 'the woman with the redeemer.' But this is not an accurate understanding of the term 'co-Redemptrix.' The expression 'with the redeemer' is too vague and does not specify her role as a helper, as an assistant to the Redeemer.

b. Another claim is that the term 'co-Redemptrix' means 'the woman who buys back with [the Redeemer].' This explanation is even worse than the other, since is presents the woman who is co-Redemptrix as if she were in an equal role to the Redeemer. He buys back (an inaccurate explanation of the work of redemption), and she does the same work with him, as if she had the same role.

c. Again, there are other incorrect expressions of this role: '...the unparalleled co-redemptive mission of Mary in direct union with her Redeemer son in their one unified work of redemption.' This quote (from voxpopuli.org) exalts Mary by claiming she has a 'co-redemptive mission,' rather than admitting that it is only Christ who has the mission of redemption, and Mary is but His humber servant. This quote also incorrectly calls the work of Redemption 'their one unified work,' as if they each had the same role, or as if Mary's role was not radically subordinate to the role of Christ. Moreover, the quote uses a series of words such as 'unparalleled...direct union...their one unified' in order to try to exalt Mary with rhetoric to a role not give to her, while barely even referring to Christ as 'her Redeemer son.'

d. Another erroneous expression is found in this quote: 'the unity of Redemption by Christ and co-redemption by Mary' (voxpopuli.org). The error here is that of claiming that Mary has the same role as Christ, as if they were doing the same task, side-by-side. The correct understanding is that Redemption is solely of Christ, and Mary has a radically different and subordinate role as His helper. The claim of 'co-redemption by Mary' is outright heretical. Mary has no power to redeem whatsoever, nor does she share the power to redeem with Christ.

e. Yet another problematic quote: 'Mary's active participation with Jesus Christ in redeeming....' This expression again exalts Mary to the same role as Christ. Also the rhetorical phrase 'active participation,' and her placement as the subject of the sentence, over-emphasizes her role in Christ's work of Redeption. The quote speaks as if Mary were actively doing the work of redemption.

f. Another common expression refers to Mary's role as 'with and under Christ.' The last part of this expression, 'under Christ,' is a good expression of Mary's subordinate role to Christ. Unfortunately, the first part of the expression, 'with...Christ,' undermines that very same truth. How is it that she is 'with' (as if having an equal or similar role) and also 'under' (which would indicate a radically different and subordinate role)? The expression fights against itself and loses.

g. There are many other such erroneous expressions. One more will suffice: 'Mary's active participation in the divine act of Redemption' (from voxpopuli.org again). Here Christ is not even directly mentioned. Mary is again the subject of a sentence, this time one that refers to a 'divine act.' Also, Mary's participation is never specified as being that of Christ's humble assistant. We are left without any indication of what type of active participation her role entails. But the rhetoric surrounding such expressions gives the unmistakeable impression that Mary's role is much the same as Christ's role. On the contrary, Mary does not participate in any Divine Acts of God, since she is merely human. But she does act as a lowly maidservant to her Divine Son Jesus Christ in His Divine work of redeeming mankind.

The Root of These Errors: These persons who promote such an inaccurate and incorrect explanation of the role of co-Redemptrix lack a proper understanding of the difference between the roles given to men and those given to women. They are so immersed in modern secular society, that they have thoroughly accepted the secular and erroneous teaching that women are meant to have the same roles as men.

On the contrary, Scripture plainly teaches that God intends men and women to have different roles. Consider that Adam was created first, and Eve was made as his helper. Consider the patriarchal structure of the chosen people of God, the Israelites. Consider that Christ chose only men as Apostles, and that the roles He permitted to women, including His sinless mother, were radically different and radically subordinate. Consider the words of Saint Paul: 'Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent.' (1 Tim 2:11ff).

No one can properly understand Mary's role in Christ's work, unless they first understand that God intends men and women to have different roles, and that women are to be subordinate to men.

2. Is the Virgin Mary properly referred to as Mediatrix?

Yes, properly understood.

3. Is the Virgin Mary properly referred to as Advocate?


by Ronald L. Conte Jr.