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AmbroseSJ
Guest
In one sense you are correct. It is not necessary to know this doctrine, as Jesus Christ is our ONE mediator before God. This is Church Dogma.
However HOW Jesus Christ DISPENSES that grace is ENTIRELY at his own discretion. Think back to the parable of the talents. It was not a void parable with no meaning. It is obvious from that parable that those who have used their gifts fruitfully, will be greatly rewarded.
It is not a stretch by any means, to suppose that NO ONE in all of creation has used those gifts MORE profitably, than our Virgin Mother Mary. Therefore it is plain to see that her reward (as in the parable) will be great. In the parable, the master puts the good servant “over much.”
Lastly, recall the Wedding Feast at Cana. If not for the Virgin Mary’s intercession, there would have been no wine. Therefore, if anything we should REJOICE that the Virgin Mary is the Mediatrix of all Grace.
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Rob_Arnzen
Guest
Then I am correct, and not in one sense.
Again, no one disputes the honor due Mary. Our Orthodox brethren, who lack the definitions of the Immaculate Conception and the Assumption, honor her as Theotokos and “more honorable than the Cherubim and more glorious without compare than the Seraphim …”. Her name is mentioned in every Orthodox service and her intercession before the throne of God is requested.
Similarly Lutherans and many other Christians hold Mary in the highest regard, full of grace, handmaiden to the will of God.
A solemn definition of Mary as Mediatrix of All Graces, which requires substantial theological clarification and delineation to be understood in a proper Catholic sense - something the average Catholic would be unable to accomplish, would be unwise, infelicitous, and unneeded.
The central message of Christianity is that Jesus Christ offered and continues to offer Himself before the Father on our behalf as the single mediator between God and Man.
Those with particular devotions and interest, and the proper theological background, are free to explore the intricacies of intercessory prayer and Mary’s role in Christ’s redemptive action.
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godisgood77
Guest
***In Belgium, the Holy See approved in 1921 an annual celebration in that country of a feast day of Mary Mediatrix of All Graces. The Belgian celebration has now been replaced by an optional memorial on 31 August of the Virgin Mary Mediatrix. Additionally, the Mary Mediatrix of All Graces on 5/31 has been replaced by The Queenship of Mary. The Church, in her wisdom has matured and developed its thinking on this.
This point does not reinforce the idea that Mary is the Mediatrix of All Graces.
This point does not reinforce the idea that Mary is the Mediatrix of All Graces. Mediatrix of Grace, sure. Of all graces, clearly no
See earlier point about his feast day being replaced and altered.
This point does not reinforce the idea that Mary is the Mediatrix of All Graces.
Fully, disagree with this point. See my earlier post on the council orientation on this topic… This topic was debated hotly at the Council and it was clearly decided not to give this title credence. Also, Rene Laurentin (classified callously as a Modernist Ecumenist in the footnotes of your linked reference) is one of the worlds foremost Mariologists. I highly recommend his book “The Question of Mary” where he systematically dismantles the tendencies of those who promote the extreme positions of Marian maximalists and minimalists. By the way, the book carries Nihil Obstat and Imprimatur so you can rest assured that there is nothing contrary to the that which is taught by the Church.
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godisgood77
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Very well said.
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Todd977
Guest
The notion of Mary as Mediatrix of All Graces seems to logically follow from the notion of Mary as the spiritual mother of Christians. (John 19:26-27; Revelation 12:17) Does not an infant, until he is weaned from the breast, receive all his sustenance from his mother? If Mary is our spiritual mother does that not imply, at least until we are weaned, if we ever are, that, by God’s design, we received all our spiritual sustenance by means of her?
If, as Jesus said, that those who are entrusted with a few small coins in this life and prove faithful will be rewarded in the next life and entrusted with authority over great cities (Luke 19:17), then the notion of Mary as Mediatrix of All Graces seems appropriate since she who was entrusted with the fate of all mankind proved faithful. How was Mary entrusted with the fate of all mankind? Mary was entrusted with the fate of all mankind when she was given the choice to be the mother of the Redeemer or not and her faithful response, "Let it be done " (Luke 1:38), set in unstoppable motion God’s plan to redeem all mankind. Mary’s decision was the last real opportunity for thwarting God’s plan to redeem mankind; after that our redemption was inevitable. Satan would tempt Jesus later but Jesus could not but do God’s will, being God himself. If Jesus entrusted anyone with mediating all graces, Mary seems an appropriate choice.
If, as Jesus said, that those who are entrusted with a few small coins in this life and prove faithful will be rewarded in the next life and entrusted with authority over great cities (Luke 19:17), then the notion of Mary as Mediatrix of All Graces seems appropriate since she who was entrusted with the fate of all mankind proved faithful. How was Mary entrusted with the fate of all mankind? Mary was entrusted with the fate of all mankind when she was given the choice to be the mother of the Redeemer or not and her faithful response, "Let it be done " (Luke 1:38), set in unstoppable motion God’s plan to redeem all mankind. Mary’s decision was the last real opportunity for thwarting God’s plan to redeem mankind; after that our redemption was inevitable. Satan would tempt Jesus later but Jesus could not but do God’s will, being God himself. If Jesus entrusted anyone with mediating all graces, Mary seems an appropriate choice.
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AmbroseSJ
Guest
I understand your position completely, and can sympathize with your viewpoint.
On the other hand, I have no hesitation in concurring with the Church if she should solemnly define the Virgin Mary as the Mediatrix of ALL grace.
It must be carefully understood ALWAYS, that Jesus Christ is our ONE mediator before God. This is unquestioned Catholic Dogma.
When the Church says that the Virgin Mary is the Mediatrix of ALL grace, it does not mean the same thing as being THE ONE MEDIATOR before God. All it is saying is that ALL GRACE is flowing from the Ocean of Grace Merited by Jesus Christ THROUGH his mother, by HIS OWN special dispensation.
And what of “Co-Redemptrix?” What is that? That is nothing more than what St. Paul says when his own sufferings make up for those still lacking in the Sufferings of Christ. Col 1:24. IOW, all of us, with our sufferings, united to those of Jesus Christ in His mystical body complete the sacrifice HE ALONE OFFERED, again, by His own special dispensation. That is WHY all Baptized Christians are a Royal Priesthood.
None of these titles should cause any alarm or worry for Good Faithful Catholics, provided of course, that they are properly understood. That is why I DO sympathize with your concern. How well is the average Catholic catechized in this day and age? Not so well is my thought.
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Rob_Arnzen
Guest
Agreed. However, I would park my evangelizing non-Catholic Christians avocation.
The Immaculate Conception and Assumption already make for hard sledding, and this would be IMHO the straw that breaks the camel’s back.
Why Is Mary Crying?
You’ll note this particular anti-Catholic tract already anticipates “Mediatrix”.
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godisgood77
Guest
Here are some insights from From Abbe Rene Laurentin’s book ‘The Question of Mary’…published in 1963. As mentioned it carries an Imprimatur and Nihil Obstat. I post these select quotes bring a few things to light in the conversation… First that there is great diversity in Catholic devotions in general and particularly in Marian devotion. Second, there are definitely extremist tendencies or currents that would raise that devotion to levels either too high or too low to fit within Catholic truth. And last that we need to guard against extremism and rigidity in ourselves and others when considering our Marian devotion.
He goes on to talk about universal mediation and other Marian issues at length. I highly recommend the book…
“First of all, among those of one view Marian devotion tends to hold the central position. It is supreme and in extreme cases holds the field alone. Among those of the other outlook it is discreet, it is correctly integrated and unobtrusive, an in the extreme can be completely absent. Those who see things in this way will be very conscious of the undesirable elements, the excesses and the deviations in Marian piety. Down these two slippery paths we can fall into either a 'Marian Chrisitianity which St Paul would certainly not recognize as such or a Christianity without Mary which would no longer be Catholic” Pg 66
“The fact is that one side tends to exalt Marian devotion into a panacea. Love the Virgin, develop a deep devotion to her and anything else that is needed in personal life as well as for the apostolate and for the good of the Church will be supplied as well. Practice Marian devotion and you will by that very act attain sanctity, to supernatural efficacy, to salvation. Get a new dogma defined, consecrate the world to Mary, introduce a new form of devotion and the present perils of the Church will vanish. Such themes recur frequently in the writings of Marian mystics front the end of the Middle Ages onwards, and particularly since the seventeen century” Pg 67
“…Marian devotion can act as an inspiration, giving direction to all the rest of devotional life and moulding its development along the right lines. Here there is need for a very alert pastoral sense in regard to both individuals and circumstances, for diversity is inherent in the devotional life. It is no domain for rigidity and abstractions. The temptation to set oneself up as judge over others without taking sufficient note of there particular situation is to be guarded against, especially when one has no authority to do so. It would be even worse to set up one’s own approach as the universal norm. Above all one must guard against irritation and bitterness, for these are contrary to charity as well as to all sound devotion to Mary. On the other hand, Marian devotion cannot be made into a panacea, nor into a norm to measure all other forms of devotion. It must be “well ordered”, which means properly situated in the whole complex of devotion…” Pg 68
He goes on to talk about universal mediation and other Marian issues at length. I highly recommend the book…
“First of all, among those of one view Marian devotion tends to hold the central position. It is supreme and in extreme cases holds the field alone. Among those of the other outlook it is discreet, it is correctly integrated and unobtrusive, an in the extreme can be completely absent. Those who see things in this way will be very conscious of the undesirable elements, the excesses and the deviations in Marian piety. Down these two slippery paths we can fall into either a 'Marian Chrisitianity which St Paul would certainly not recognize as such or a Christianity without Mary which would no longer be Catholic” Pg 66
“The fact is that one side tends to exalt Marian devotion into a panacea. Love the Virgin, develop a deep devotion to her and anything else that is needed in personal life as well as for the apostolate and for the good of the Church will be supplied as well. Practice Marian devotion and you will by that very act attain sanctity, to supernatural efficacy, to salvation. Get a new dogma defined, consecrate the world to Mary, introduce a new form of devotion and the present perils of the Church will vanish. Such themes recur frequently in the writings of Marian mystics front the end of the Middle Ages onwards, and particularly since the seventeen century” Pg 67
“…Marian devotion can act as an inspiration, giving direction to all the rest of devotional life and moulding its development along the right lines. Here there is need for a very alert pastoral sense in regard to both individuals and circumstances, for diversity is inherent in the devotional life. It is no domain for rigidity and abstractions. The temptation to set oneself up as judge over others without taking sufficient note of there particular situation is to be guarded against, especially when one has no authority to do so. It would be even worse to set up one’s own approach as the universal norm. Above all one must guard against irritation and bitterness, for these are contrary to charity as well as to all sound devotion to Mary. On the other hand, Marian devotion cannot be made into a panacea, nor into a norm to measure all other forms of devotion. It must be “well ordered”, which means properly situated in the whole complex of devotion…” Pg 68
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Abu
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As Todd977 (#25) points out: “The notion of Mary as Mediatrix of All Graces seems to logically follow from the notion of Mary as the spiritual mother of Christians. (John 19:26-27; Revelation 12:17).”
And as AmbroseSJ (#26) explains: “All it is saying is that ALL GRACE is flowing from the Ocean of Grace Merited by Jesus Christ THROUGH his mother, by HIS OWN special dispensation.”
As Frs Rumble and Carty confirm in their Radio Replies, “it is not just a pious opinion… it must be regarded as the accepted Catholic doctrine and the safe and common teaching of the Church.”
Thus:
384. Surely the Dogma that Mary is “the Mediatrix of all Graces” goes too far.
**That doctrine has not yet been defined by the Church as a dogma; but it is not just an optional pious opinion. **As Mother of the Redeemer, Mary certainly had a special part in the mystery of redemption. Our Lord alone, of course, paid the price of our redemption on Calvary; but that the redeeming graces due to that are mediated to us through Mary so reflects the belief of Catholics everywhere, the considered verdict of Catholic theologians and the declarations of Popes and Bishops on the subject that, even though not yet technically defined as a dogma, it must be regarded as the accepted Catholic doctrine and the safe and common teaching of the Church. This does not mean that we have to ask for every grace expressly through Mary’s intervention or intercession. Whether we do so or not, every grace will in fact come to us from Christ through her as a secondary and subordinate channel of His redemptive influence in our lives. What we are really acknowledging is the place God gave her in His plan of salvation. As both sexes co-operated in our downfall, Adam and Eve, both sexes co-operate in our restoration by grace, Jesus and Mary; and we go to God as He came to us, through Mary. The doctrine of itself in no way gives rise to excesses in the practice of a multitude of devotions to Mary, but rather to a general awareness of our own indebtedness to her subordinately to, but in, with and through our one Lord and Saviour, Jesus Christ. [My emphasis].
[radioreplies.info/site-search.php?q=Mediatrix+of+all+Graces&db=5]](Radio Replies | Catholic Apologetics Online | Rumble & Carthy])
The efforts by some to belittle the reality of Mary as Mediatrix of All Graces has no support from the Second Vatican Council which, as we have seen, specifically footnoted the teachings of Leo XIII, St. Pius X, and Pius XII, who did teach she was Mediatrix of all graces. [Post #9].
And as AmbroseSJ (#26) explains: “All it is saying is that ALL GRACE is flowing from the Ocean of Grace Merited by Jesus Christ THROUGH his mother, by HIS OWN special dispensation.”
As Frs Rumble and Carty confirm in their Radio Replies, “it is not just a pious opinion… it must be regarded as the accepted Catholic doctrine and the safe and common teaching of the Church.”
Thus:
384. Surely the Dogma that Mary is “the Mediatrix of all Graces” goes too far.
**That doctrine has not yet been defined by the Church as a dogma; but it is not just an optional pious opinion. **As Mother of the Redeemer, Mary certainly had a special part in the mystery of redemption. Our Lord alone, of course, paid the price of our redemption on Calvary; but that the redeeming graces due to that are mediated to us through Mary so reflects the belief of Catholics everywhere, the considered verdict of Catholic theologians and the declarations of Popes and Bishops on the subject that, even though not yet technically defined as a dogma, it must be regarded as the accepted Catholic doctrine and the safe and common teaching of the Church. This does not mean that we have to ask for every grace expressly through Mary’s intervention or intercession. Whether we do so or not, every grace will in fact come to us from Christ through her as a secondary and subordinate channel of His redemptive influence in our lives. What we are really acknowledging is the place God gave her in His plan of salvation. As both sexes co-operated in our downfall, Adam and Eve, both sexes co-operate in our restoration by grace, Jesus and Mary; and we go to God as He came to us, through Mary. The doctrine of itself in no way gives rise to excesses in the practice of a multitude of devotions to Mary, but rather to a general awareness of our own indebtedness to her subordinately to, but in, with and through our one Lord and Saviour, Jesus Christ. [My emphasis].
[radioreplies.info/site-search.php?q=Mediatrix+of+all+Graces&db=5]](Radio Replies | Catholic Apologetics Online | Rumble & Carthy])
The efforts by some to belittle the reality of Mary as Mediatrix of All Graces has no support from the Second Vatican Council which, as we have seen, specifically footnoted the teachings of Leo XIII, St. Pius X, and Pius XII, who did teach she was Mediatrix of all graces. [Post #9].
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godisgood77
Guest
‘Seems to logically follow…’ doesn’t qualify as a doctrine that requires the assent of all of the faithful.
VII most certainly did have something to say about this. I referenced a number of interventions from the Council earlier and can recommend to great reads on the topic… Ralph Wiltgren’s ‘The Rhine Flows in to the Tiber’ and ‘Desolate City’ by Anne Roche Muggeridge. You will see pretty clearly the mind of the Church Fathers on the subject.
Most authoritatively … we have the most recent official statement on the topic from the Mariological Congress held at Czestochowa, 18-24 August 1996…The second reason (Ecumenical concerns) is what is most often referenced by those looking to promote the titles, but the first is the real concern for the theologians…**Individuals do indeed believe Mary to be the Mediatrix of All Graces… The Church does not hold this as a doctrine that all should believe.
**
During the International Mariological Congress at Czestochowa, Poland, August 18-23, 1996, a meeting composed of representatives from the Marian theological faculties and the Mariological societies was held to consider the advisability of petitioning the Holy See for the dogmatic definition of the Virgin Mary as coredemptrix, mediatrix, and advocate. This meeting at the International Mariological Congress was held at the request of the Holy See. Among the twenty-two members present at the meeting were Rene Laurentin, Stefano de Fiores, S.M.M., Jesus Castellano Cervera, O.C.D., Ignacio M. Calabuig, O.S.M., and Johann Roten, S.M. The moderator of the meeting was Candido Pozo, S.J., president of the Spanish Mariological Society. Representatives from the Orthodox, Reformed, and Anglican churches were also present.
There was unanimous agreement at the meeting not to petition the Holy See to make such a declaration at this time. There were two reasons for this decision: the first dealt with the theological clarifications which must first be made, and the second dealt with the ecumenical dialogue.
In accord with the precedent set at Vatican II, the participants agreed that a doctrinal declaration should not “settle questions which have not yet been fully clarified by the work of theologians” (LG 54); they noted that Vatican II had already stated that the “Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix” (LG 62). Although these titles are in common use, they are subject to ambiguous and different interpretations. The word “coredemptrix” did not appear in the magisterium until the pontificate of Pius XII. Earlier in the twentieth century, Pius XI had formed national commissions to study the possibility of a dogmatic definition of Mary as mediatrix. The pneumatological consequences of calling Mary “advocate” must also be carefully studied.
The second reason the theologians gave for recommending that the Holy See not define these Marian prerogatives dealt with the ecumenical dialogue. In the encyclical Ut unum sint, Pope John Paul II outlined a path for ecumenical dialogue among all the followers of Christ. The various churches should explore the common ground that unites them together as followers of Christ. He suggests that all Christians consider the Virgin Mary as “Mother of God, icon of the Church, spiritual mother who intercedes for all the disciples of Christ and for the whole of humanity” (n. 79). The theologians wished to follow the line of dialogue as outlined in the encyclical as the way to promote unity among all the churches. Catholics, Orthodox, Anglicans and the Reformed were united at Jasna Gora to consider the role of the Virgin Mary in the mystery of Christ. This dialogue at Jasna Gora presents an example of an exchange of views which searches for common ground and which brings together and unites.
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gmanlq
Guest
The biblical evidence is so simple that we overlook it for Mary being the Mediatrix of all graces. God gives grace. Jesus is God. Jesus came to us through Mary his mother. Therefore, Mary can be thus the Mediatrix of all grace as there is no Jesus in the human form without the Virgin Mary. She is not equal to her son but rather works “With” him in God’s plan for salvation of us all. Everything Mary does is becuase God gives it to her. This includes her Immaculate Conception (she did nothing to deserve this but God saw it fit to do it for her so he did), her perpetual virginity (She could not remain a virgin before, during, and after Jesus’ birth but God saw it fit to give this to her so He did), her Assumption (she couldn’t do it but God saw it fit to do this for her so he did), her role as Queen of Heaven and Earth, Mother all of believers, Co-redemptrix (co meaning “with” not “equal” to her son) and Mediatrix of all Graces (again Mary could not do this but God saw it fit to do it for her so He did).
Why do we deny truth just because the truth is not spelled out using the words we want to see or read in scripture. God’s ways are high above our ways so I suggest we stop rejecting truths just because the scriptures don’t say what we want them to say in the way we expect to see. God doesn’t always work they way we want Him to. We are to submit to Him not the other way around people.
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Ben_F
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I like this.
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godisgood77
Guest
We’re all seeking truth here… don’t think anyone is rejecting truth. That is a convenient argument to use when someone doesn’t agree with you - just say that those holding divergent view points are going against God.
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AmbroseSJ
Guest
I don’t believe this has to be the case. If a Catholic is firmly grounded in Salvation theology, he will have ample reasons for defending and promoting Catholicism. Mariology is no exeption. It doesn’t require a contentious defiant spirit obviously. However, in Protestant discussions, the Virgin Mary is undoubtedly going to be a topic of concern. Understanding her role in Salvation and the Hypostatic Union, would benefit such a discussion, not the reverse.
Of course discussions along such lines must take each step guardedly. So it would be imprudent to just skip over foundational doctrines. Therefore even a discussion of the Immaculate Conception would need to deal with Original Sin and its consequences first.
So if the Catholic Church decides to make a solemn definition with respect to Mary as the Mediatrix of ALL Grace, it is by the movement of the Holy Spirit, first and last.
I don’t think there is any difficulty greater for Protestants than the Catholic view of the Virgin Mary. Even though they may grant almost every other doctrine a Scriptural basis, they will always get stuck with Catholic devotion to the Virgin Mary. This too is a part of God’s plan.
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Rob_Arnzen
Guest
I take it from your response that you spend little time dealing with Evangelicals in any contentious discussions.
Just the phrase “Hypostatic Union” would be a show stopper.
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Richca
Guest
As you know, St Louis de Montfort in his book “True Devotion to Mary” provides ample evidence for the doctrine of Mary, Mediatrix of All Graces from Holy Scripture, the dogmatic teaching of the Church, and the writings of the fathers, doctors and saints of the Church. The doctrine of Mary, Mediatrix of All Graces if not explicitly is at least implicitly contained in the content of divine revelation. The Tradition of the Church bears witness to this as it did before the dogmas of Mary’s Immaculate Conception and Assumption body and soul into heaven were formally declared by the Popes.
The doctrine of Mary, Mediatrix of All Graces is founded upon many truths of the Catholic Faith and their interconnectivity as well as the living Tradition of the Church and practice such that it can be argued from many starting or vantage points as previous posters have done.
Thanks to Mary’s free assent to the incarnation of the Son of God (cf. Luke 1: 26-38), we have access to heaven and eternal life and so we say in the Litany of the Blessed Virgin Mary “Gate of heaven” and “Mother of divine grace” and “our life, our sweetness, and our hope” in the Hail Holy Queen prayer. I believe if we get to heaven, we will be eternally praising and thanking our Blessed Mother, that “Singular vessel of devotion” and Queen of heaven and earth.
As the catechism states (cf. CCC, #410-411), Our Blessed Mother is foreshadowed at the dawn of human history in the protoevangelium (Gen. 3:15). Mary is the new Eve (CCC#411 & 975) and as Adam named his wife Eve because she was the mother of all the living (Gen. 3:20), so Mary is the mother of all the spiritually living, those reborn by grace (CCC#968-969). Adam and Eve, our first parents, are the source of our earthly life. Christ, the new Adam, and Mary, the new Eve, are the source of our spiritual lives of divine grace. Just as in the natural order, a father and mother are necessary for our earthly lives; so it is in the supernatural life of divine grace, God is our father and by His will and ordination and Mary’s free consent to the incarnation of the Son of God, Mary is our mother. For the same mother who produced the head of the mystical body of the Church, produces also the members of that mystical body (cf. CCC#963). For if a mother produced a head without a body, it would be a monster of nature.
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Richca
Guest
The apparitions of The Lady of All Nations to Ida Peerdman have been officially recognized by the local bishop to be of supernatural origin. On May 31, 2002, Bishop Joseph Maria Punt of Haarlem/Amsterdam released an official letter stating “I have come to the conclusion that the apparitions of the Lady of All Nations in Amsterdam consist of a supernatural origin.”
Where do you get your information that ida Peerdman is a condemned seer? Is this your own personal opinion?
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AmbroseSJ
Guest
Evangelicals are not all Protestants. Evangelicals (or Calvinists) are particularly difficult to deal with in that they have denied virtually everything taught by Catholicism; a visible Church, a Priestly Order, the Sacraments --especially Baptism. Therefore, the topic of the Virgin Mary is really way way out in left field, unless they just fire accusations machine gun style. Those I don’t think can be receptive to much if anything a Catholic would have to say on ANY topic.
My comments were directed more toward mainline Protestants who would at least believe in Baptismal Regeneration.
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Abu
Guest
ZENIT, October 31 , 2002
Pope Benedict invokes Mary as ‘Mediatrix of all graces’
CWN - February 13, 2013
In his Latin-language letter naming Archbishop Zygmunt Zimowski, president of the Pontifical Council for Health Pastoral Care, as his special envoy to the solemn celebration of the World Day of the Sick at the Shrine of Our Lady of Altötting (Germany), **Pope Benedict entrusted the prelate’s mission “to the intercession of the Blessed Virgin Mary Immaculate, Mediatrix of all graces” intercessioni Beatae Virginis Mariae Immaculatae, Mediatricis omnium gratiarum]. **
Although the Second Vatican Council and numerous popes have invoked the Blessed Virgin as “Mediatrix,” the papal use of the title “Mediatrix of all graces” is far rarer. The phrase occurs most authoritatively in Caritate Christi Compulsi, Pope Pius XI’s 1932 encyclical on the Sacred Heart, and has appeared on a handful of other occasions in documents issued by Pope Benedict XV, Pope Pius XI, Venerable Pius XII, and Blessed John XXIII.
In documents issued in 1979, 1980, and 1987, **Saint John Paul II **raised churches dedicated under this title to cathedral or basilica status and **referred to the Blessed Virgin in **one of the documents (**the 1987 apostolic constitution Frequentissimae) as the “most chaste Mediatrix of all graces.” **
The late Father William Most has shown that Pope Leo XIII and subsequent popes have also used similar terminology to describe the Blessed Virgin’s maternal mediation.
See: catholicculture.org/news/headlines/index.cfm?storyid=17049
Those who try to dismiss the reality of these papal doctrinal affirmations have only their own axe to grind.
Pope Benedict invokes Mary as ‘Mediatrix of all graces’
CWN - February 13, 2013
In his Latin-language letter naming Archbishop Zygmunt Zimowski, president of the Pontifical Council for Health Pastoral Care, as his special envoy to the solemn celebration of the World Day of the Sick at the Shrine of Our Lady of Altötting (Germany), **Pope Benedict entrusted the prelate’s mission “to the intercession of the Blessed Virgin Mary Immaculate, Mediatrix of all graces” intercessioni Beatae Virginis Mariae Immaculatae, Mediatricis omnium gratiarum]. **
Although the Second Vatican Council and numerous popes have invoked the Blessed Virgin as “Mediatrix,” the papal use of the title “Mediatrix of all graces” is far rarer. The phrase occurs most authoritatively in Caritate Christi Compulsi, Pope Pius XI’s 1932 encyclical on the Sacred Heart, and has appeared on a handful of other occasions in documents issued by Pope Benedict XV, Pope Pius XI, Venerable Pius XII, and Blessed John XXIII.
In documents issued in 1979, 1980, and 1987, **Saint John Paul II **raised churches dedicated under this title to cathedral or basilica status and **referred to the Blessed Virgin in **one of the documents (**the 1987 apostolic constitution Frequentissimae) as the “most chaste Mediatrix of all graces.” **
The late Father William Most has shown that Pope Leo XIII and subsequent popes have also used similar terminology to describe the Blessed Virgin’s maternal mediation.
See: catholicculture.org/news/headlines/index.cfm?storyid=17049
Those who try to dismiss the reality of these papal doctrinal affirmations have only their own axe to grind.
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