John Paul II was cautioned by Cardinal Ratzinger in 1997.
See page 2 in this link by the National Catholic Reporter.
"This proposed dogma is unique in that it clearly does not enjoy the full support of the Congregation for the Doctrine of the Faith or its prefect, Cardinal Joseph Ratzinger, who cautioned the Holy Father over a year ago not to push the teachings."
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Pope may declare Mary ‘coredemptrix.’ - Pope John Paul II: but many argue against a co-redeemer concept - Cover Story
Tim Unsworth
At 77 and in uneven health, John Paul II invests virtually every allocution with some mention of his advancing years and of his devotion to Mary, the mother of Jesus. Before he dies, he may decide to use his charism of infallibility to elevate Mary’s crown another tier.
Reports from Rome, the U.S. Catholic press and even Time magazine suggest the pope will cap his career by infallibly declaring Mary Coredemptrix of Humanity, Mediatrix of All Graces and Advocate for the People of God. Such a move would be the first time since 1950, when the doctrine of the Assumption was promulgated, that a pope has exercised his power of infallibility. It would bring to five the number of Marian definitions since she was declared the Mother of God at the Council of Ephesus in 431.
Her perpetual virginity was declared at the third Council of Constantinople 250 years later, in 681. In 1854, the Church defined the Immaculate Conception.
The proposed new teaching is certain to raise theological eyebrows. Pius IX had written to and received approval from his fellow bishops before declaring the Immaculate Conception to be an article of faith. Pius XII did the same nearly a century later. A unilateral declaration of Mary as coredemptrix would likely be received with anger, even by bishops prepared to support the pope.
Popes have shunned coredemptrix talk for over 50 years. Prior to this, a mixture of devotion and hyperbole combined to bring coredemtrix and its synonyms into the language. Writers such as Alphonsus Liguori and Louis de Montfort and popes from Leo XIII (1878-1903) through Pius XI (1922-1939) used the term freely. Leo devoted 11 of his 60 encyclicals to Mary, but no pope took the definition beyond an accommodated sense.
Vatican II pretty much decided not to give Mary any more titles. To declare a Marian dogma now would not only reintroduce the still controversial issue of papal infallibility but also raise ecumenical difficulties. According to Time magazine’s religion writer Richard N. Ostling, “Protestants and the Orthodox would go into orbit, feeling Christ has been demeaned as the unique Savior” (Time, June 16).
Ironically, because a “coredeemer” would by definition be a priest, the proposed dogma could bring aid and comfort to the growing number of those who support the ordination of women.
“No way,” several priests said over a luncheon recently. “No way. The pope can only define what the church already believes. And this notion has been rejected over and over again. He just can’t do it.”
Yet, some Vatican watchers suggest that such cautions will not likely deter John Paul II. Mark L. Miravalle, professor of Marian Theology at Franciscan University in Steubenville, Ohio, has edited a book of essays, Mary: Coredemptrix, Mediatrix, Advocate. Theological Foundation II: Papal, Pneumatological, Ecumenical (Queenship Publishing, Santa Barbara, Calif. 1996). According to Miravalle, the date has been set: John Paul II will promulgate the dogma on May 31, 1998, the feast of Pentacost and previously the liturgical feast of Mediatrix of All Graces, granted by Benedict XV.
NCR attempted to reach Dr. Miravalle at Franciscan University but was informed that he was out of the country. Allegedly, he has met privately at least twice with John Paul II.
Talk of “Mary, coredemptrix,” has faded dramatically since Vatican II, largely because of the pastoral and ecumenical difficulties it raises. Its history dates to the patristic era when Mary, by her consent at the Annunciation and her actual maternity, brought redemption into the world.
Early medieval teaching has Mary offering Christ in the sacrifice of the cross. Jesus’ wounds are suffered in Mary’s heart. Thus, she actively shares in the redemptive work of her son.
Later medieval thought places Mary in heaven, distributing the fruits of Christ’s redemption to unworthy sinner. (In Michelangelo’s Sistine Chapel ceiling, we find Mary, standing under Christ’s threatening raised right arm, pleading on behalf of other mortals.)
Such dramatic visions can lead to misunderstandings. They can reduce Christ to one half of a team of redeemers.
(cont’d…)
