Mediatrix Of All Grace

 

During the days of the last true pope, His Holiness Pope Pius XII, the pontiff had requested some theologians to become part of a commission to survey the world's bishops regarding their opinion on a dogmatic definition of the Blessed Virgin Mary as Mediatrix of All Grace. Anticipating a positive outcome of the poll, the Holy Father also instructed them to prepare a draft of an Apostolic Constitution defining the dogma. Fr. DePauw knew at least two theologians appointed to that commission, and he too, believed that Mary's role as Mediatrix could (and should) be formally defined ex cathedra as a dogma of Divine and Catholic Faith.

Less than a year later, Pope Pius XII died, and Roncalli ("Pope" John XXIII) scrapped the entire project as being "offensive to Protestants." Then there was to be an entire document on the Mother of God at Vatican II. The orthodox theologians in the Preparatory Commission drew up the schemata to be named  DOGMATIC CONSTITUTION ON THE BLESSED VIRGIN MARY, MOTHER OF GOD, AND MOTHER OF MEN. Within it, Mary was defined as Mediatrix of All Grace. It, too, was relegated to the trash bin by a slim majority of  stalwart Modernist bishops. The final vote to retain the Constitution failed; 1,097  bishops voted to keep the Constitution on the Blessed Virgin Mary, and 1,114 bishops voted to completely eliminate the Constitution altogether. 

The Modernists at the Robber Council had a particular hatred for Mary's prerogative and title as Mediatrix of All Grace. In his Theological Highlights of Vatican II, Joseph Ratzinger ("Pope Benedict XVI") discussed the decision on the separate schema, as well as the content of the text on Our Lady (Ratzinger was a peritus or "theological expert" who helped and advised the ringleader of the Modernists at the Council--Joseph Cardinal Frings):

It was without doubt an explicitly ecumenical decision when the Council decided in the fall of 1964 to incorporate the schema on Mary as a chapter in the schema on the Church. . . . In the text, which replaced an earlier draft, the old systematic Mariology was to a considerable extent (though not completely) supplanted by a positive and scriptural Mariology. Speculation was replaced by inquiry about the events of salvation history and these have been interpreted in the light of faith. The idea of Mary as ‘co-redemptrix’ is gone now, as is the idea of Mary as ‘mediatrix of all graces.’ The text still retains a vestige of the latter title when it says that the custom has developed in the Church of addressing Mary as mediatrix as well as with other titles, but this undoubtedly is very different from saying that she is mediatrix of all graces. (Emphasis mine).

The Modernists wanted to go even further in their quest to belittle Mary into obscurity, but being as wise as the Serpent of Old (their Infernal Father), they knew better, or they would jeopardize everything they sought to do. As arch-heretic Fr. Yves Congar, another peritus, wrote:

I saw there a drama which I have experienced all my life. The need to fight, in the name of the Gospel and of apostolic faith, against a development, a Mediterranean and Irish proliferation, of a mariology which does not come from Revelation, but is backed up by pontifical texts. . . . We tell each other we must not be too antagonistic, for fear of bringing about worse than what we are anxious to avoid.

(See My Journal of the Council, entry for September 22, 1961). Note well, that the despicable Congar thinks pontifical texts are in no way a development and explanation of the Deposit of Revelation, but something alien to it and even opposed to it. 

Title and Prerogative of "Co-Redemptrix" NOT as Hated by Modernists

While the proposed schema also included a definition of Mary as Co-Redemptrix, it was not as opposed or hated by the Modernists as Mediatrix of All Grace. The reason was because the Modernists believed that those who are not learned could easily misconstrue the teaching on Mary's Co-Redemption, and be led into heresy. (Fred and Bobby Dimond reject the title Co-Redemptrix altogether due to their culpable ignorance in all things theological). If Mary is Co-Redemptrix, then could she not be said to have "offered her Divine Son" and therefore be considered a priest? (This would open the path to "priestesses" and would be radically ecumenical). 

Around 1870, the idea of living as a victim began to gain popularity among a number of generous souls, especially women religious, who proposed to assist the priests through their prayers and sacrifices. They thought naturally of Mary praying and offering herself for and with her son, and they loved to consider her as their sacerdotal virgin or the virgin Priest. This devotion aroused great enthusiasm, and was at times expressed in formulas scarcely theological.

In 1873, Pope Pius IX approved a book written by Msgr. van den Berghe entitled Mary and the Priesthood. In it, the author employs the term "Virgin Priest." The Pope justified its use by the fact of Mary's role in the sacrifice of Jesus as divini sacrificii socia (or "an associate of the Divine Sacrifice").  In 1906, Pope St. Pius X granted an indulgence for a prayer containing the invocation, "Mary, Virgin Priest, pray for us." Pope St. Pius X explained this designation by stating, with St. Antonius of Florence, that, although Mary had never received the sacrament of Holy Orders, she nevertheless possesses as much dignity and grace as are found in the priesthood.  

During the reign of Pope Benedict XV, the Supreme Sacred Congregation of the  Holy Office issued a decree stating:

After mature examination the Eminent Cardinals, general inquisitors of the Holy Office, have decided that images of the Blessed Virgin Mary wearing priestly vestments are not approved. (April 8,1916)

In reality, the representation in question was that of an orante (i.e., a female figure in the posture of prayer in ancient Greek art) which some persons mistook for Mary vested as a priest. 

In 1927, the Holy Office opposed the propagation of devotion to the "Virgin Priest." Even though only the picture and the spread of this devotion have been forbidden, the Holy Office was unfavorable to this title, since it might lead poorly-instructed Catholics to believe that Mary had received the sacrament of Holy Orders or is to be considered a "female priest." Yet these decrees of the Holy Office in no way affected the pronouncements of Popes Pius IX and St. Pius X that Mary was "an associate of the Divine Sacrifice," and that she was enriched with "as much dignity and grace as are found in the priesthood." 

One can see how, if not precisely defined, this doctrine of Co-Redemptrix could be the subject of aversion to those who fear Mary leading the way to female priests, or manipulated to make other simple people believe that women can be priestesses. Realizing this double danger, the Holy Office acted. At the Robber Council, the Modernists were well aware how they could sell a false interpretation of this doctrine to the detriment of the Blessed Mother and the faithful. 

(See historian Samaha, Priestly Dimension of Mary, University of Dayton, [2000], for historical information I used above). 

Mediatrix of All Grace

In this section, the prerogative and title Mediatrix of All Grace, given to the Most Immaculate Virgin Mary shall be explained so that all might understand it, appreciate it, and realize why the Modernists hate it so much. I have compiled and condensed the Mariology works of theologians Garrigou-Lagrange, Pohle, O'Connell, Neubert, and Carol. I take credit only for condensing the information from these sources. Furthermore, I have avoided, as much as possible, technical theological terminology that would need elaboration. In this way, I hope to make the explanations as easy to understand as possible for the average Traditionalist who has no advanced study in philosophy or theology.

---Introibo

1.  The Meaning of the Prerogative

Mary is the one through whom all graces are bestowed upon humanity. Just as no one goes to the Father, except through Jesus Christ, so too, no one goes to Jesus except through His Immaculate Mother. By the term "all grace" it is meant just that: all sanctifying grace, actual grace, infused virtues, the Gifts of the Holy Ghost, and all favors in the natural order (insofar as they may help attain eternal life) come to us through Mary. Why do all graces come through Mary? Primarily, because she gave us the author of grace, the God-Man Jesus Christ through her virginal womb. Secondarily, through her participation in her Divine Son's Passion as Co-Redemptrix, she subordinately to Christ and in virtue of His power, cooperated in His redemptive work, and she should therefore have a certain right to cooperate with Him in the distribution of the graces He so merited. 

Protestants will object that the Bible teaches there is but one Mediator between God and humanity; Jesus Christ (See, e.g., 1 Timothy 2:5).  However, while this is true, Mary, as Mother of God and Mother of Men, serves as a bond between people and her Son. Her mediation, far from diminishing or replacing that of Christ, results from His mediation and seems to complete it: it is carried out under Christ and in union with Christ from Whom it receives all its efficacy. 

Mary, by her intersession, allows all graces to flow to humanity throughout all space and time. Those prior to Mary's Assumption received grace in view of the future merits of Our Lady, and since her Assumption, all receive grace through her intercession. This does not mean we must ask for God's grace in Mary's name, but rather, whether she is invoked or not, we get the graces through her intercession. 

2. Holy Scripture indicates this prerogative

In Genesis 3:15 we read, "I will put enmity between you and the woman, and between your offspring and hers; They will strike at your head, while you strike at their heel." Our Lady is shown as intimately united with Christ in the whole process of redemption. Since the actual dispensation of grace is but an aspect of that whole process, it follows that Mary should be part of it. Mary's intercessory power is seen at the first miracle of Christ wrought at Cana (St. John 2:1-11), and in the sanctification of St. John the Baptist while in the womb of St. Elizabeth (St. Luke 1:41). 

3. Sacred Tradition indicates this prerogative 

There is no exact explicit mention of Mary as the "Mediatrix" in the first few centuries. but the root of the teaching was definitely with the Church Fathers:

St. Ambrose of Milan (c. 339-397) wrote:

Mary was alone when the Holy Spirit came upon her and overshadowed her. She was alone when she saved the world — operata est mundi salutem – and when she conceived the redemption of all — concepit redemptionem universorum.

St. Ephraem of Syria (c. 306-373) called Mary the “dispensatrix of all goods.”

St. Cyril of Alexandria (d. 444) wrote:

Hail, Mary, Mother of God, by whom all faithful souls are saved.

Mary, as Mediatrix of All Grace, is implicitly revealed in the different titles which Tradition gives Mary—that of Mother of God, most powerful in intercession with her Son, that of the new Eve intimately associated with the Redeemer, that of Mother of all men. Besides, it is a doctrine explicitly and formally affirmed by the morally unanimous consent of Fathers and Doctors of the Church, of preaching throughout the Church, and of the Liturgy. 

4. The Magisterium positively teaches the prerogative through papal pronouncements

We judge nothing more powerful and better for this purpose than by religion and devotion to deserve well of the great Mother of God, the Virgin Mary, who is the treasurer of our peace with God, and the mediatrix  of graces....(Pope Leo XIII, Supremi Apostolatus officio; Emphasis mine).

... it is right to say, that nothing at all of that very great treasury of all grace which the Lord brought us--for 'grace and truth came through Jesus Christ' (Jn 1.17)--nothing is imparted to us except through Mary, since God so wills, so that just as no one can come to the Father except through the Son, so in general, no one can come to Christ except through His Mother. (Pope Leo XIII,  Octobri mense; Emphasis mine).

Hence that never dissociated manner of life and labors of the Mother and the Son... . there stood by the Cross of Jesus His Mother, not merely occupied in looking at the dreadful sight, but even rejoicing that 'her only Son was being offered for the salvation of the human race; and so did she suffer, with Him, that if it had been possible, she would have much more gladly suffered herself all the torments that her Son underwent' (St. Bonaventure I. Sent. d, 48, ad Litt. dub. 4). Now from this common sharing of will and suffering between Christ and Mary, she 'merited to become most worthily the Reparatrix of the lost world' (Eadmer, De Excellentia Virginis Mariae, 9) and therefore Dispensatrix of all the gifts which Jesus gained for us by His Death and by His Blood.... But Mary as St. Bernard fittingly remarks (De Aquaeductu 4) is the 'channel' or, even, the neck, through which the body is joined to the head, and likewise through which the head exerts its power and strength on the body. 'For she is the neck of our Head, by which all spiritual gifts are communicated to His Mystical Body.' (Pope St. Pius X, Ad diem illum; Emphasis mine). 

For he [St. Dominic] knew well that Mary ... has such influence with her divine Son, that He confers whatever of graces He confers on humans, does so always with her as minister and decision-maker. (Pope Benedict XV, Fausto appetente die; Emphasis mine).

... we know also that all things are imparted to us from God the Greatest and Best, through the hands of the Mother of God. (Pope Pius XI, Ingravescentibus malis; Emphasis mine).

... having been associated, as Mother and Minister, with the King of martyrs in the ineffable work of human Redemption, she is always associated, with a practically measureless power, in the distribution of the graces that derive from the Redemption.... And her kingdom is as vast as that of her Son and God, since nothing is excluded from her dominion. (Pope Pius XII, Radio Address to Fatima, May 13, 1946; Emphasis mine). 

Objection: Sacramental graces are effectuated ex opere operato ("by the work worked [done]"). As long as the proper administer uses the correct matter and form, with the intention to do what the Church does, the sacrament will confer grace to any recipient who does not place an obstacle (obex) in the way. Therefore, Mary is not needed, and does not dispense sacramental graces.  

Reply: Mary mediates sacramental grace in two ways. Remotely, she gave us Christ, Who as True God and True Man instituted the sacraments; and sacramental grace was merited by her together with, and subordinately to, Jesus Christ as Co-Redemptrix.  Proximately, to have the very desire to receive the sacraments, and the proper dispositions to do so worthily, are the effects of actual graces which come about only through the intercession of Mary Immaculate. 

Conclusion

It is of utmost importance that we understand, value, and defend the dignity of Mary, Mother of God. The Vatican II sect downplays or denies her prerogatives. It destroys her Holy Rosary by adding "Luminous (Illuminati) Mysteries" that are man-centered and Modernist. How can you pray the Rosary at all during the bantering back and forth that goes on at the Novus Bogus bread and wine service that makes a mockery of her Divine Son? Some Vatican II sect "theologians" even dare to call into question her perpetual virginity. 

A Traditionalist will recite thousands upon thousands of times during his life the hallowed phrase: "Holy Mary, Mother of God, pray for us, sinners, now and at the hour of our death. Amen." If you want Mary praying for you at "the hour of your death," I can think of no better way to ensure that than by defending her prerogatives and honor now.