Mary as Co-Redemptrix

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HELP!!!🤷

I have Fr. Mark Miravalle’s book “The Dogma and the Triumph” And am having problems understanding this subject. I am into Chapter 2 and find I have more questions than anwers about it and do not understand how it works.

I know that this is not yet a dogma, but the signs seem to be pointing that way. If it will become a required belief then I am in trouble because in order to believe in it I must understand at least a little so I can understand my belief. I know that sounds rather circular or even catch-22ish, but if it becomes dogma before I understand it I will not be able to say I believe it.

I need this in simple language; pretend I am a middle-schooler and explain it to me, please.
 
Mary is Co-Redemptrix. The pre-fix ‘co’ does not mean equal to it means that she participated in the sacrifice of Jesus…

ps. I had Miravalle as a teacher(he is married with kids-not a priest) Here are excerpts of a paper I wrote on the topic…

The Splendor of Mary’s Co-Redemption
Many faithful Catholics have petitioned for the formal dogmatic definition of Mary as Coredemptrix, Mediatrix and Advocate in order to complete the full Catholic vision of Mary as both a biblical saint and as an active spiritual mother. In this paper I will offer a theological synthesis of Mary as Coredemptrix. I will synthesize a blend of scriptural foundations, the teachings of the Fathers and Magisterial precedents with a penetration into a deeper mystery of Co-Redemption as offered by a contemporary mystic. I will start with the presumption that the case has already been made for the historical precedence, the doctrinal authority and the validity of such a dogma.
The need to unveil the relevant beauty and depths of the mystery of the Co-Redemption is now pressing. Scripture and Tradition can and do guarantee its truth but we are led to marvel at the complexity and internal dynamics of what it means to say
Mary is Coredemptrix. “The doctrine of Mary as Coredemptrix is more essentially interwoven with the Catholic teaching of justification and thus more profoundly linked with the center of our faith than even the teaching about the bodily assumption of Mary
into heaven. Therefore one cannot argue against the new dogma from the point of view that it is not essential to the core of our faith”(Seifert, p.155). The view that defining the dogma would only satisfy the Marian fringe of the Church or that it’s just a “luxury”
dogma that would put the ecumenical progress in jeopardy needs to be countered not only with a list of sound evidence, but now - with the splendor of that Co-Redemption.
Before scripture recounted it or the Magisterium pronounced it Mary’s role as objective Coredemptrix was fulfilled. The factual, historical account of the truth is echoed in scripture and the Church. Now we must focus on the dogma’s intimate link to Christ and to us and how it serves as a necessary bond between Christ and us. The title Coredemptrix means that Mary, the Mother of God, shared in the redemption of the world uniquely through obedience of faith and suffering. She is a model for Christians in general showing that we could all be co-redeemers by offering our daily sufferings in union with Christ. Mary alone holds the title Coredemptrix because of her unique privilege of the Immaculate Conception and her maternal relation to Christ. Mary offers a pure, undefiled offering of extreme maternal suffering and attains a greater claim on Redemption with Christ. The pre-fix ‘Co’ does not mean equal to, but ‘with’. Her role in subjective redemption continues through her ongoing role as Mediatrix
and Advocate. She forever pleads for her children and the graces of redemption pass through her hands.
The claim that Mary’s coredemption is not scriptural is simply false. The title Coredeemer is never explicitly stated but her actions and words speak for themselves. The preponderance of scriptural support leads one to hesitate to use the word implicit. As Josef Seifert said, “Moreover, the lack of biblical foundation is least true for this dogma. I found a very striking and direct biblical foundation for this teaching…”(Seifert, p. 157). Three major events in the New Testament, the Annunciation, the Presentation
and the Crucifixion. When taken together as a whole are quite explicit in offering a sound case for Mary’s coredemption. This truth is also affirmed by the larger canonicity of scripture with a prophetic prefigurement in several Old Testament passages, people and things. This, combined with the liturgical prayers that have honored Mary’s suffering and association to Christ’s redemptive act, the Papal progression of co-redemptive
pronouncements, and the Father’s, saints and mystics adding a rich source of reflection into the depths of the potential dogma, all come together to provide an abundance of certitude.​
 
HELP!!!🤷

I have Fr. Mark Miravalle’s book “The Dogma and the Triumph” And am having problems understanding this subject. I am into Chapter 2 and find I have more questions than anwers about it and do not understand how it works.

I know that this is not yet a dogma, but the signs seem to be pointing that way. If it will become a required belief then I am in trouble because in order to believe in it I must understand at least a little so I can understand my belief. I know that sounds rather circular or even catch-22ish, but if it becomes dogma before I understand it I will not be able to say I believe it.

I need this in simple language; pretend I am a middle-schooler and explain it to me, please.
The key is to realize there is NO competition between Mary and Jesus here, NOR are their actions to be put on equal ground.

Mary is Co-Redmptrix in so far as Jesus needed to become man to save us, and Mary helped in the most significant way a creature could, She gave Him His body. There is nothing heretical about seeing Mary in this light…THAT being said this idea is often blown to one extreme or the other.

On one extreme people see this as a deification of Mary, making Her almost appear as the FOURTH Person of the Trinity. On the other extreme are people who think if Mary helped in any way shape or form then God loses all His Glory and the whole church collapses.
 
Here it is described in the CCC (just without using the word which can give the wrong impression in some languages):

Our participation in Christ’s sacrifice

**618 **The cross is the unique sacrifice of Christ, the “one mediator between God and men”.452 But because in his incarnate divine person he has in some way united himself to every man, “the possibility of being made partners, in a way known to God, in the paschal mystery” is offered to all men.453 He calls his disciples to “take up [their] cross and follow [him]”,454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457

Apart from the cross there is no other ladder by which we may get to heaven.458

452 1 Tim 2:5.
453 GS 22 # 5; cf. # 2.
454 Mt 16:24.
455 I Pt 2:21.
456 Cf Mk 10:39; Jn 21:18-19; Col 1:24.
457 Cf. Lk 2:35.
458 St. Rose of Lima: cf. P. Hansen, Vita mirabilis (Louvain, 1668).
 
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