Today we pick up right we where left off in Part I and continue to discuss the Blessed Virgin Mary in Chapter 8 of the Second Vatican Council’s Dogmatic Constitution on the Church, Lumen Gentium. For today’s post, we will focus our attention on paragraphs 58-64.

#58: Although the term, Co-Redemptrix or Co-Redemption are not used in this document, it does mean that the Council Fathers do not teach it – they do. However, because of the ecumenical nature of the Council, the Council Fathers chose not to use the term, but when you read this paragraph carefully, you clearly see Mary’s role as Co-Redemptrix is here.

Within this paragraph, we see three elements of Calvary. First, the Council Father’s say that Mary endured with her only begotten son the intensity of his suffering. She endured the pain of the crucifixion. Second, Mary associated herself with his sacrifice in her mother’s heart – one sacrifice from two hearts. Finally, lovingly she consented of the annulation, destruction of the victim being offered, of this victim born of her. She not only tolerated the crucifixion, but also consented to it – “enduring with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her mother’s heart, and lovingly consenting to the immolation of this victim which was born of her.”

It was this paragraph that became the foundation for Pope St. John Paul II’s encyclical on Mary in the life of the Pilgrim Church, Redemptoris Mater. John Paul II says that Mary’s consent to this sacrifice is not only a “spiritual crucifixion” for her, but it’s also her second “fiat” – the second sorrowful fiat of Mary. As she consented at the Annunciation to the Mother of the Redeemer, so too here she consents during his ultimate sacrifice on the cross.

#59: Drawing from Pope Pius IX’s Papal Bull, Ineffabilis, and Pope Pius XII’s Apostolic Constitution, Munificentissiumus Deus, and his Encyclical, Ad coeli Reginam, the Council Father’s state,

“Finally the Immaculate Virgin preserved free from all stain of original sin, was taken up body and soul into heavenly glory, when her earthly life was over, and exalted by the Lord as Queen over all things, that she might be the more fully conformed to her Son, the Lord of lords, (cf. Apoc 19:16) and conquer of sin and death.”

This paragraph speaks of how the Assumption of the Blessed Virgin is a clear sign that she was Immaculately Conceived in the womb of her mother, St. Anne. In the Kingdom of God, Mary’s role would then be the Queen Mother. She is Queen over all things – here on Earth and in Heaven.

#60: Drawing from St. Paul’s First Letter to Timothy, the Council Father’s explain a point that is often brought up against Mary as being a mediator – “for there is but one God and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for all (2:5-6).

So how does Mary’s mediation work in relation to St. Paul’s words? First, Mary’s mediation does not compete or obscure the mediation of Jesus Christ. Second, our Lady’s mediation is not an inner necessity. God does not have to use a woman, but He does since it is His will (Gen 3:15). Third, the mediation of Mary is dependent on the one mediation of Christ and fosters union with Christ and the faithful.

#61: Here we see the combination of Our Lady as Co-Redemption, which in turn leads to Mediation. This role is a supernatural role. She is a mother to us in the order of grace – she is Co-Redemptrix and then Mediatrix. It does not make any sense that she would distribute grace, unless she herself first acquired it. In her Immaculate Conception, she receives grace. In her role as Mediator, the term that is often used, and it’s the most ancient title for Mary is Advocate. St. Irenaeus of Lyons was the first to use this term.

#62: This paragraph continues to focus on the role of mediator. Mary’s saving office on earth is always subordinate to that of Christ. This saving office in Heaven, where she intercedes for the gifts of eternal life, is still given to her. Through her intercession, we receive protection and sanctification. Although some disagree that these titles should have been added to this paragraph, we see the titles of: Advocate, Helper, Benefactress, and Mediatrix. In the original schema (the working document), the only term was Mediatrix of all Grace. Some at the Council objected to this term, however, the Council Fathers insisted that this term was included.

#63 & 64: These paragraphs are transitional paragraphs where we see the Blessed Virgin and Mother as the “type” of the Church. It was St. Ambrose of Milan who first defined Mary as a “type” of the Church. Everything that is true of Mary will apply to the Church in its own degree. The terms, virgin and mother, are two examples of the Church. As a mother, The Church gives birth to the sacraments. As a virgin, the Church is entirety and pure – she is pledged to her spouse, Jesus Christ. The Church is both Mother and Bride – “The Church indeed contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father’s will, by receiving the word of God in faith becomes herself a mother” (#64).

Next week, we will conclude with Part III and examine paragraphs 65-69.