Co redemptrix dogmatically defined?

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all-about-the-virgin-mary.com/coredemptrix.html
Coredemptrix in the Early Church
What many people do not realize is that all throughout Church history, Mary’s role as “co-redeemer” with Christ, as Coredemptrix, has been repeatedly taught by numerous saints, doctors of the Church, theologians, bishops and popes. . . as early as the second century, in fact! The doctrine of Mary as collaborator in the redemptive mission of Christ is not anything new. The present movement spearheaded by Miravalle is merely the climax, the last leg in the race to the finish line started as early as the second century.
St. Justin Martyr (c. 165) was the first to speak of the central role of the Virgin Mary in salvation, arguing that just as it was through a woman (Eve) that the whole race of human beings fell, so through a woman (Mary) should the race of human beings be restored in grace:
We know that He, before all creatures, proceeded from the Father by His power and will, … and by means of the Virgin became man, in order that the disobedience which began from the serpent might have its undoing in the same way in which it arose.

As early as the third century, St. lrenaeus (c. 202), Bishop of Lyons, spoke of Mary’s role in salvation: “…Mary, being obedient, became the cause of salvation for herself and for the entire human race…”

In the fourth century, St. Epiphanius, Bishop of Salamis (403), likewise explained the salvific role of Mary:
Since Eve brought the cause of death to the human race, through which death entered the world, Mary furnished the Cause of life, through Whom life was produced for us.

St. Ambrose, doctor and spiritual father of St.Augustine, taught that the Virgin Mother of Christ “brought forth redemption for the human race”:
Let us not be astonished that the Lord, who came to save the world, began His work in Mary, so that she, by whom the salvation of all was being readied, would be the first to receive from her own Child its fruits.

The great St. Augustine was identified by Pope John Paul II as the first to refer to the Blessed Virgin as “co-operatrix” of redemption, a term synonymous with Coredemptrix. Augustine wrote:
A woman handed the poison to the man who was to be deceived. A woman hands salvation to the man to be restored. A woman, by bringing forth Christ, compensates for the sin of the man deceived by a woman.

Numerous other great saints and doctors of the early Church unequivocally professed Mary’s role as Coredemptrix, among whom include St. lrenaeus, St. Jerome (420), St. Peter Chrysologus (450), and St. John Chrysostom.

christendom-awake.org/pages/marian/5thdogma/titlemag.htm
Pius X further expands the panoply of Marian titles used by Pope Leo XIII. Going beyond the Marian titles of Mediatrix, Conciliatrix (Conciliatrix), Restorer (Reparatrix), and Dispensatrix of all grace, Pope Pius adds to the Mariological development when he sanctions the use of the word “Coredemptrix” by three Congregations of his Curia: In the Congregation of Rites, we see the decree elevating the Feast of the Seven Sorrows of the Blessed Virgin Mary to the rite of a double of the second class: “Through this decree…may devotion to the merciful Coredemptrix [Conredemptrix] increase.” [20] The Holy Office repeats the title in the following section on Indulgences:
There are some people whose love for our Most Blessed Virgin inclines them never to pray to Jesus without mentioning the name of His mother, Blessed Mary, our Coredemptrix [Corredemptrice]. This laudable custom expands the invocation, or the Christian salutation: “Praised be Jesus Christ,” concerning which this Congregation issued a decree on March 27, 1913. [21]

As Msgr George A Kelly affirms: "The sensus fidei of the Catholic Church calls for Catholics to be trained to “think with the Church”. (Battle for the American Church (Revisited), Ignatius, 1995, p 33). That means assenting to all doctrine as She teaches, and rejecting the sin of dissent.
 
Thirddec
the words Dogma and Doctrines…. appeared to be interchangeable
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It is vital to know what the Church teaches, to what we must assent, and what level of assent is required. You can find Ad Tuendam Fidem, which explains this, at:
vatican.va/holy_father/john_paul_ii/motu_proprio/documents/hf_jp-ii_motu-proprio_30061998_ad-tuendam-fidem_en.html

From post # 18:
A teaching is dogmatic or doctrinal. This teaching [Mary as Co-redemptrix] is not a dogma. There are three categories of teaching:
From Pope John Paul II’s Apostolic Letter Ad Tuendam Fidem, 1998, Vatican I and Vatican II and the CCC:
The three levels of teaching are:
  1. Dogma – infallible (Canon #750.1) to be believed with the assent of divine and Catholic faith.
  2. Doctrine – infallible (Canon #750.2) requires the assent of ecclesial faith, to be “firmly embraced and held”.
  3. Doctrine – non-definitive (non-infallible) and requires intellectual assent (“loyal submission of the will and intellect”, Vatican II, *Lumen Gentium *25), not an assent of faith. [See the Explanatory Note on ATF by the Congregation for the Doctrine of the Faith]
 
Abu said:
It is vital to know what the Church teaches
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It is absolutely vital to know what The Catholic Church teaches and what she does not teach. The term co-redemptric has certainly not been declared an official Doctrine of The Holy Catholic Church and your insisting that it has does not change that fact.

I’m afraid that I will have to go with what Pope Benedict rather says rather than what you say.
 
Against the dissenters, the doctrine of Mary as Co-redemptrix developed in the second century from the time of St. Justin Martyr. Post #139 is a classic example of the infallibility of doctrine through the universality of time culminating in Pope Benedict XV’s Apostolic Letter, and Vatican II.

“Therefore, one can say, she [that is, the Blessed Virgin] redeemed with Christ the human race.” Pope Benedict XV, Apostolic Letter Inter soldalica, AAS 1918, 181.

The Co-redemptrix title for Mary has been used in repeated papal teaching, and the doctrine of Marian co-redemption as Mary’s unique participation with and under Jesus Christ in the redemption of humanity constitutes the repeated doctrinal teaching of the Second Vatican Council in Lumen Gentium:
She devoted herself totally, as handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of Almighty God. Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man’s salvation through faith and obedience. For, as St. Irenaeus says, she “being obedient, became the cause of salvation for herself and for the whole human race.” [56]

Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in union with her Son unto the cross, where she stood, in keeping with the divine plan, 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. [58]

She conceived, brought forth, and nourished Christ, she presented Him to the Father in the temple, shared her Son’s suffering as He died on the cross. Thus, in a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace. [61]

On February 11, 2008, in his letter for the World Day of the Sick, our Holy Father specifically teaches Mary’s unique sharing in the Passion of her Son at Calvary as a continuity of her “yes” at the Annunciation.[22] It is also significant that on that day of February 11 in St. Peter’s Basilica in Rome, Cardinal Lozano Barragán, the prefect for the Pontifical Council for Health Pastoral Care who presided at the Mass of the World Day of the Sick, gave his homily on Marian coredemption and specifically called her the “Co-redemptrix with the Savior.”[23] On the next day, **his use of Co-redemptrix **was distributed throughout the world through Vatican Information Services.

[22] Benedict XVI, Message of His Holiness Benedict XVI for the Sixteenth World Day of the Sick, February 11, 2008, Libreria Editrice Vaticana.
[23] Our Sufferings are also Christ’s Sufferings, Vatican Information Services, February 11, 2008.

Therefore, there is no question that Marian Co-redemption constitutes the doctrinal teaching of the Catholic Church and as such must be presented in any true articulation of Catholic teaching. Pope John Paul II recognized Mary as co-redemptrix" during a speech in Guayaquil, Ecuador. He said, in part, “Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity…In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son.” (Inside the Vatican," 1997-JUL, Page 23).

**Answer by Fr. Robert J. Levis (EWTN) on Nov-27-2006: **
“I see nothing amiss here in your post honoring and extolling the Mother of God. My only suggestion is to name Mary Co-redemptrix or Comediatrix of All Grace. You have the most correct notion of Mary’s role in our sanctification and salvation but the use of “co” is good to prevent others from assigning these tasks to Mary independently of Jesus, the sole Mediator and Redeemer. These notions are definitive teaching of the Church, not defined dogma at this time. But still the definitive teaching of the Church.”

No wonder none of the dissenters can produce anything definitive contrary to the doctrine.
 
Abu said:
Readers can see from this projection of personal prejudice, feelings, desires and wishes, without ever one iota of substance, of fact against the Church’s doctrine, that piety is no substitute for fidelity.

From Ott’s *Fundamentals of Catholic Dogma *(A One-Volume Encyclopedia of the Doctrines of the Catholic Church, showing their sources in Scripture and Tradition and their definitions by Popes and Councils),

Mary’s Co-operation in the Work of Redemption
“The title Corredemptrix=Coredemptress, which has been current since the fifteenth century, and which also appears in some official Church documents under Pius X (cf. D 1978a), must not be conceived in the sense of an equation of the efficacy of Mary with the redemptive activity of Christ, the Sole Redeemer of humanity (1 Tim 2.5). As she herself required redemption and in fact was redeemed by Christ, she could not of herself merit the grace of the redemption of humanity in accordance with the principle: Principium meriti non cadit sub eodem merito. (The author of an act of merit cannot be a recipient of the same act of merit.) Her co-operation in the objective redemption is an indirect, remote co-operation, and derives from this that she voluntarily devoted her whole life to the service of the Redeemer, and under the Cross, suffered and sacrificed with Him. As Pope Pius XII says in the Encyclical ‘Mystici Corporis’ (1943), she ‘offered Him on Golgotha to the Eternal Father together with the holocaust of her maternal rights and her motherly love like a new Eve for all children of Adam’ (D 2291). As ‘The New Eve’ she is, as the same Pope declares, in the Apostolic Constitution ‘Munificentissimus Deus’ (1950) ‘the sublime associate of our Redeemer’ (alma Redemptoris nostri social (cf. Gen 3.12). Cf. D. 3031: generoso Divini Redemptoris social.

“Christ alone truly offered the sacrifice of atonement on the Cross; Mary merely gave Him moral support in this action. Thus Mary is not entitled to the title ‘Priest’ (sacerdos). Indeed this is expressly laid down by the Holy Office (1916, 1927). Christ, as the Church teaches, ‘conquered the enemy of the human race alone (solus)’ (D 711); in the same way, He alone acquired the grace of Redemption for the whole human race, including Mary. The words of Luke I, 38: ‘Behold the handmaid of the Lord,’ imply Mary’s mediate, remote co-operation in the Redemption. St. Ambrose expressly teaches: ‘Christ’s Passion did not require any support’ (De inst. Virg. 7). In the power of the grace of Redemption merited by Christ, Mary, by her spiritual entering into the sacrifice of her Divine Son for men, made atonement for the sins of men, and (de congruo) merited the application of the redemptive grace of Christ. In this manner she co-operates in the subjective redemption of mankind.

“The statement of Pope Pius X in the Encyclical Ad diem illum (1904): (Beata Virgo) de congruo, ut aiunt, promeret nobis, quae Christus de condign promeruit (D 1978a) (The Blessed Virgin merits for us de congruo what Christ merited de condign) is, as the present tense ‘promeret’ shows, not intended to be taken as referring to the historical objective Redemption, which occurred once and for all, but to her ever-present, intercessory co-operation in the subjective redemption.”

In Denzinger quote (D 1978a) from his *The Sources of Catholic Dogma * Ott explains:
“In the decree of the S.C. of the Holy Office (section on Indulgences), “Sunt quos amor,” June 26, 1913 (AAS 5 [1913] 364), he [Pius XI] praises the custom of adding to the name of Jesus the name of “His Mother, our coredemptor, the blessed Mary”; cf. also the prayer enriched by the Holy Office with an indulgence, in which the Blessed Virgin Mary is called “coredemptress of the human race” (Jan. 22, 1914; AAS 6 [1914] 108).”

The doctrine of Mary’s coredemption is actually quite Biblical, and can definitely be found in the Fathers and the Magisterium.

The title of “Co-redemptrix” applied to Mary is a doctrine of the Church.
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Exactly. 👍
 
Liam_Kricc said:
Again, you are presenting a false witness. This doctrine is held definitely and infallibly by the bishops in union with the pope (cf Inter soldalica, AAS 1918, 181.) It is the constant teaching of our Faith. It is expressed through the ordinary and universal teaching authority. Your public denial of this doctrine constitutes dissent against the Magisterium.

Therefore I implore you to re-think your position and recant your statements. Peace.
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Dissent? :eek:

It seems some of the “Catholics” on this thread need some instruction on what constitutes the ordinary and universal teaching authority of the Church.

Well said Liam!
 
Ignatius said:
It is absolutely vital to know what The Catholic Church teaches and what she does not teach. The term co-redemptric has certainly not been declared an official Doctrine of The Holy Catholic Church and your insisting that it has does not change that fact.

I’m afraid that I will have to go with what Pope Benedict rather says rather than what you say.
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If you are really serious about what you just wrote in the above post then I strongly suggest you read Abu’s post directly above yours. That would be post #'s 140 and 142 :manvspc:
 
Abu said:
Against the dissenters, the doctrine of Mary as Co-redemptrix developed in the second century from the time of St. Justin Martyr. Post #139 is a classic example of the infallibility of doctrine through the universality of time culminating in Pope Benedict XV’s Apostolic Letter, and Vatican II.

“Therefore, one can say, she [that is, the Blessed Virgin] redeemed with Christ the human race.” Pope Benedict XV, Apostolic Letter Inter soldalica, AAS 1918, 181.

The Co-redemptrix title for Mary has been used in repeated papal teaching, and the doctrine of Marian co-redemption as Mary’s unique participation with and under Jesus Christ in the redemption of humanity constitutes the repeated doctrinal teaching of the Second Vatican Council in Lumen Gentium:
She devoted herself totally, as handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of Almighty God. Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man’s salvation through faith and obedience. For, as St. Irenaeus says, she “being obedient, became the cause of salvation for herself and for the whole human race.” [56]

Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in union with her Son unto the cross, where she stood, in keeping with the divine plan, 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. [58]

She conceived, brought forth, and nourished Christ, she presented Him to the Father in the temple, shared her Son’s suffering as He died on the cross. Thus, in a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace. [61]

On February 11, 2008, in his letter for the World Day of the Sick, our Holy Father specifically teaches Mary’s unique sharing in the Passion of her Son at Calvary as a continuity of her “yes” at the Annunciation.[22] It is also significant that on that day of February 11 in St. Peter’s Basilica in Rome, Cardinal Lozano Barragán, the prefect for the Pontifical Council for Health Pastoral Care who presided at the Mass of the World Day of the Sick, gave his homily on Marian coredemption and specifically called her the “Co-redemptrix with the Savior.”[23] On the next day, **his use of Co-redemptrix **was distributed throughout the world through Vatican Information Services.

[22] Benedict XVI, Message of His Holiness Benedict XVI for the Sixteenth World Day of the Sick, February 11, 2008, Libreria Editrice Vaticana.
[23] Our Sufferings are also Christ’s Sufferings, Vatican Information Services, February 11, 2008.

Therefore, there is no question that Marian Co-redemption constitutes the doctrinal teaching of the Catholic Church and as such must be presented in any true articulation of Catholic teaching. Pope John Paul II recognized Mary as co-redemptrix" during a speech in Guayaquil, Ecuador. He said, in part, “Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity…In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son.” (Inside the Vatican," 1997-JUL, Page 23).

**Answer by Fr. Robert J. Levis (EWTN) on Nov-27-2006: **
“I see nothing amiss here in your post honoring and extolling the Mother of God. My only suggestion is to name Mary Co-redemptrix or Comediatrix of All Grace. You have the most correct notion of Mary’s role in our sanctification and salvation but the use of “co” is good to prevent others from assigning these tasks to Mary independently of Jesus, the sole Mediator and Redeemer. These notions are definitive teaching of the Church, not defined dogma at this time. But still the definitive teaching of the Church.”

No wonder none of the dissenters can produce anything definitive contrary to the doctrine.
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The only thing dissenters can produce is their own fallible errors. It’s really a hoot to watch them try and do it though.

Thanks for all of your research Abu! 👍
 
Ignatius said:
It is absolutely vital to know what The Catholic Church teaches and what she does not teach. The term co-redemptric has certainly not been declared an official Doctrine of The Holy Catholic Church and your insisting that it has does not change that fact.

I’m afraid that I will have to go with what Pope Benedict rather says rather than what you say.
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Hey Iggy,

Are you aware that the Church dogmatically taught that Mary is the Mother of God some 1700 years ago?

Just a question!
 
Ignatius said:
There is a reason that it is not, and cannot be, dogmatically defined by The Catholic Church.

One of the major problems is the English translation into co-redemptrix is a mistranslation and implies a concept in conflict with Catholic Teaching

I’m going to have to go along with The Holy Father, who clearly recognizes the problematic nature of the term co-redemptrix, there are much more suitable titles.

Let us continue to pray for the intercession of Our Lady that this term be completely cleansed from the Catholic vocabulary.

Let us refrain from the inaccurate translation which not only can, but has proven that it is more likely than not to cause confusion!

Sancta Maria,
Sancta Dei Genetrix,
Sancta Virgo virginum,
Mater Christi,
Mater Ecclesiae,
Mater Divinae gratiae,
Mater purissima,
Mater castissima,
Mater inviolata,
Mater intemerata,
Mater amabilis,
Mater admirabilis,
Mater boni Consilii,
Mater Creatoris,
Mater Salvatoris,
Virgo prudentissima,
Virgo veneranda,
Virgo praedicanda,
Virgo potens,
Virgo clemens,
Virgo fidelis,
Speculum iustitiae,
Sedes sapientiae,
Causa nostrae laetitiae,
Vas spirituale,
Vas honorabile,
Vas insigne devotionis,
Rosa mystica,
Turris Davidica,
Turris eburnea,
Domus aurea,
Foederis arca,
Ianua caeli,
Stella matutina,
Salus infirmorum,
Refugium peccatorum,
Consolatrix afflictorum,
Auxilium Christianorum,
Regina Angelorum,
Regina Patriarcharum,
Regina Prophetarum,
Regina Apostolorum,
Regina Martyrum,
Regina Confessorum,
Regina Virginum,
Regina Sanctorum omnium,
Regina sine labe originali concepta,
Regina in caelum assumpta,
Regina Sanctissimi Rosarii,
Regina familiae,
Regina pacis
ora pro nobis!
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Why would you bother to pray to Our Lady for her intercesstion on this matter if she wasn’t the Mediatrix of all graces?

You are not making sense Iggy.
 
Thanks to Liam and Thomster for their excellent contributions.

One of the greatest obstacles to sharing the Faith and assisting enquirers, is a selfist approach which distorts the real doctrine or dogma of Christ’s Church for individual likes and dislikes.

Frank J Sheed, that doyen of the Catholic Evidence Guild, in his great Theology And Sanity, Sheed & Ward 1947, expresses the doctrine beautifully:
“As Christ represents humanity in the Redemptive Act, she represents humanity in the co-redemptive act. His suffering was the essential thing, and hers valuable only by derivation. His was the Passion, hers the Com-Passion. He was the Redeemer but the Church loves to call her Co-Redemptrix.” (Theology And Sanity, p 235).
 
Tomster said:
Why would you bother to pray to Our Lady for her intercesstion on this matter if she wasn’t the Mediatrix of all graces?
.
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Tomster, My Dearest brother in Christ, please show me where in all of these posts that I have ever objected to any term other than the problematic co-redemptrix. You know that the browser has a search facility and anyone who wants to can verify see that.

So, I have to ask why are you trying to make this false implication? That will only discredit and cause doubt as to the veracity your other claims. This is not a good way to convince people of the correctness of your side.

The term co-redemptrix is not an official Catholic doctrine, despite your instance to the contrary. You have no authority whatsoever for saying what is a doctrine of The Catholic Church.

Pope Benedict has pointed out that they are many much more appropriate titles and that the co-redeptrix term is problematic.

I am going to have to go with what Pope Benedict says rather than you.

Many blessings to you.
 
Ignatius
Pope Benedict has pointed out that they are many much more appropriate titles and that the co-redeptrix term is problematic….I am going to have to go with what Pope Benedict says rather than you.
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How strange that no quote and no reference has been given for this assertion!

Reverend Monsignor Arthur B. Calkins is a well-known theologian, and works with the Pontifical Commission Ecclesia Dei. He is a native of Pennsylvania, U.S.A. He has a master’s degree in theology from the Catholic University of America, a licentiate in sacred theology with specialization in Mariology from the International Marian Research Institute in Dayton and a doctorate for which he earned summa cum laude in the same field from the Pontifical Theological Faculty of St. Bonaventure in Rome.

In September 2009, in an interview, Msrg Calkins stated that “when he was in Brazil two years ago when, during the canonization of a Brazilian friar, Pope Benedict XVI effectively stated that every grace that is given to us is a fruit of Mary’s maternal mediation. He is clearly teaching about her collaboration on the work of redemption.”
all-about-the-virgin-mary.com/mary-coredemptrix-consecration.html

“Therefore, one can say, she [that is, the Blessed Virgin] redeemed with Christ the human race.” Pope Benedict XV, Apostolic Letter Inter soldalica, AAS 1918, 181.

How strange that Pope Benedict XV’s doctrinal confirmation in an Encyclical Letter is ignored! How selfist can you get? Dissent is public opposition to the Magisterium.

Faithful Catholics take the trouble to know what Christ’s Church actually teaches, rather than selfist feelings.
 
Thank you and bless you Abu and Tomster for your work in defending the prerogatives of our Blessed Mother.
 
Abu said:
Faithful Catholics take the trouble to know what Christ’s Church actually teaches, rather than selfist feelings.
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And Faithful Catholics know that the term co-redemptrix is not an official Catholic doctrine.
 
Ignatius said:
And Faithful Catholics know that the term co-redemptrix is not an official Catholic doctrine.
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I hope that no one takes offence to me as a Protestant putting in a word here. I think much of the difficulty you are having is in recognizing that there is more than one way of defining doctrine in the Catholic Church and different levels of doctrine.

From the Catechism
891 “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful - who confirms his brethren in the faith he proclaims by a definitive act a doctrine pertaining to faith or morals… the infallibility promised to the Church is also present in the body of bishops when, together with Peter’s successor, they exercise the supreme Magisterium,” above all in an Ecumenical Council.418 When the Church through its supreme Magisterium proposes a doctrine "for belief as being divinely revealed,"419 and as the teaching of Christ, the definitions "must be adhered to with the obedience of faith."420 This infallibility extends as far as the deposit of divine Revelation itself.421
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892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a “definitive manner,” they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful "are to adhere to it with religious assent"422 which, though distinct from the assent of faith, is nonetheless an extension of it.
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The most obvious means are when the Pope or an Ecumenical Council infallibly define a doctrine or dogma by a definite action. This would be the case with the definition of the Imaculate Conception by Pius IX and Papal Infallibility by the First Vatican Council.

However these are not the only ways that doctrine comes into being. It also comes about from the ordinary teaching authority of the Magisterium without a definite infallible statement. This is a more difficult category because the question arises as to how much is required before a teaching reaches this point instead of being a theological opinion of various individuals. I believe that the doctrine of Mary as ever virgin is of this type because, as far as I know, there has never been an infallible definition by either Pope or Council of this.
 
  1. It takes SyCarl, a Presbyterian, to again correct Ignatius that “However these are not the only ways that doctrine comes into being. It also comes about from the ordinary teaching authority of the Magisterium without a definite infallible statement.” Ignatius has been quite adequately informed of this but where prejudice is bliss ‘tis folly to be wise.
  2. How strange that Ignatius can only parrot his own mantra ad nauseam without, repeatedly, any reference and quote. There are no “official” and “unofficial” doctrines – that is another fantasy by Ignatius.
  3. Yes, she cooperated in the redemption by providing the humanity of Christ, by “consenting to the immolation of the victim born of her” (Lumen Gentium 58) and by “obedience, faith, hope and burning love.” (LG 61).
    “When a doctrine is repeatedly taught on the level of the ordinary Magisterium, it is infallible.” (Catholic Beliefs: The Bottom Line, Fr William G Most, Ph, p 20).
  4. Faithful Catholic Popes, Cardinals and priests have attested also to this co-redemptive role taught from the second century, taught by Apostolic Letter, and taught by Vatican II.
  5. St Paul teaches that we are all co-redeemers on a lesser level:
    that “supplication, prayers, intercessions, and thanksgivings be made for all men (1 Tim 2:1)…for (because) there is one mediator between God and man, the Man Christ Jesus.” (1 Tim 2:5). “In other words, Christ wants all of us doing our part with Him in the redeeming activity that must go on. We are all called to be coredeemers. To give that title, as the Church occasionally has, to His Mother, is not to make her level with Him, but to see her as the holiest of all those He has redeemed.” [Frank Sheed, *Christ In Eclipse, p 108].
Dissenting prejudice knows no bounds, even to denying the Sacred Scriptures.
 
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