The basis of this singular co-operation is Mary’s divine motherhood
and her sharing in Jesus’ life, culminating in her presence at the
foot of the Cross
"We can ... turn to the Blessed Virgin, trustfully imploring her
aid in the awareness of the singular role entrusted to her by God, the
role of co-operator in the Redemption, which she exercised throughout
her life and in a special way at the foot of the Cross", the Holy
Father said at the General Audience of Wednesday, 9 April. The Pope was
continuing his catechesis on the role of the Blessed Mother, calling
attention to her unique co-operation in the work of salvation. Here is a
translation of his reflection, which was the 48th in the series on the
Blessed Virgin and was given in Italian.
1. Down the centuries the Church has reflected on Mary's co-operation
in the work of salvation, deepening the analysis of her association with
Christ's redemptive sacrifice. St Augustine already gave the Blessed
Virgin the title "co-operator" in the Redemption (cf. De
Sancta Virginitate, 6; PL 40, 399), a title which emphasizes
Mary's joint but subordinate action with Christ the Redeemer.
Reflection has developed along these lines, particularly since the
15th century. Some feared there might be a desire to put Mary on the
same level as Christ. Actually the Church's teaching makes a clear
distinction between the Mother and the Son in the work of salvation,
explaining the Blessed Virgin's subordination, as co-operator, to the
one Redeemer.
Moreover, when the Apostle Paul says: "For we are God's fellow
workers" (1 Cor 3:9), he maintains the real possibility for man to
co-operate with God. The collaboration of believers, which obviously
excludes any equality with him, is expressed in the proclamation of the
Gospel and in their personal contribution to its taking root in human
hearts.
Mary's co-operation is unique and unrepeatable
2. However, applied to Mary, the term "co-operator"
acquires a specific meaning. The collaboration of Christians in
salvation takes place after the Calvary event, whose fruits they
endeavour to spread by prayer and sacrifice. Mary, instead, co-operated
during the event itself and in the role of mother; thus her co-operation
embraces the whole of Christ's saving work. She alone was associated in
this way with the redemptive sacrifice that merited the salvation of all
mankind. In union with Christ and in submission to him, she collaborated
in obtaining the grace of salvation for all humanity.
The Blessed Virgin's role as co-operator has its source in her divine
motherhood. By giving birth to the One who was destined to achieve man's
redemption, by nourishing him, presenting him in the temple and
suffering with him as he died on the Cross, "in a wholly singular
way she co-operated ... in the work of the Saviour" (Lumen
gentium, n. 61). Although God's call to co-operate in
the work of salvation concerns every human being, the participation of
the Saviour's Mother in humanity's Redemption is a unique and
unrepeatable fact.
Despite the uniqueness of her condition, Mary is also the recipient
of salvation. She is the first to be saved, redeemed by Christ "in
the most sublime way" in her Immaculate Conception (cf. Bull Ineffabilis
Deus, in Pius IX, Acta, 1, 605) and filled with the
grace of the Holy Spirit.
3. This assertion now leads to the question: what is the meaning of
Mary's unique co-operation in the plan of salvation? It should be sought
in God's particular intention for the Mother of the Redeemer, whom on
two solemn occasions, that is, at Cana and beneath the Cross, Jesus
addresses as "Woman" (cf. Jn 2, 4; 19, 26). Mary is associated
as a woman in the work of salvation. Having created man "male and
female" (cf. Gn 1:27), the Lord also wants to place the New Eve
beside the New Adam in the Redemption. Our first parents had chosen the
way of sin as a couple; a new pair, the Son of God with his Mother's
co-operation, would re-establish the human race in its original dignity.
Mary, the New Eve, thus becomes a perfect icon of the Church. In the
divine plan, at the foot of the Cross, she represents redeemed humanity
which, in need of salvation, is enabled to make a contribution to the
unfolding of the saving work.
Mary is our mother in the order of grace
4. The Council had this doctrine in mind and made it its own,
stressing the Blessed Virgin's contribution not only to the Redeemer's
birth, but also to the life of his Mystical Body down the ages until the
"eschaton": in the Church Mary "has co-operated"
(cf. Lumen gentium, n. 63) and "co-operates" (cf.
ibid., n. 53) in the work of salvation. In describing the mystery of the
Annunciation, the Council states that the Virgin of Nazareth,
"committing herself wholeheartedly and impeded by no sin to God's
saving will, devoted herself totally, as a 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" (ibid., n. 56).
The Second Vatican Council morever presents Mary not only as
"Mother of the divine Redeemer", but also "in a singular
way [as] the generous associate", who "co-operated by her
obedience, faith, hope and burning charity in the work of the Saviour".
The Council also recalls that the sublime fruit of this cooperation is
her universal motherhood: "For this reason she is a mother to us in
the order of grace" (ibid., n. 61).
We can therefore turn to the Blessed Virgin, trustfully imploring her
aid in the awareness of the singular role entrusted to her by God, the
role of co-operator in the Redemption, which she exercised throughout
her life and in a special way at the foot of the Cross.
|
