Marian Catholic

Co-Redemptrix

Now, why art thou drawn together with grief?
Hast thou no king in thee,
or is thy counsellor perished,
because sorrow hath taken thee
as a woman in labour.
Micah 4, 9

And Simeon blessed them,
and said to Mary his mother:
Behold this child is set for the fall,
and for the resurrection of many in Israel,
and for a sign which shall be contradicted:
And thy own soul a sword shall pierce,
that, out of many hearts,
thoughts may be revealed.
Luke 2, 34-35

Jesus says, “Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for yourselves. My yoke is easy, and my burden light” (Mt 11:28-30). Our Lord cites the Book of Sirach 51, 23-30: ‘Come to me, all you that need instruction, and learn in my school. Why do you admit that you are ignorant and do nothing about it? Here is what I say: It costs nothing to be wise. Put on the yoke and be willing to learn. The opportunity is always near. See you! I have not studied very hard, but I have found great contentment. No matter how much it costs to get Wisdom, it will be well worth it. Be joyfully grateful for the Lord’s mercy, and never be ashamed to praise him. Do your duty at the proper time, and the Lord will give you your reward at the time he thinks proper. Jesus also says, “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Mt 26:24).

In Christian theology, Jesus is often associated with eternal wisdom, embodying the Divine Logos of God. This connection is exemplified when He cites Sirach, indicating a deep relationship with wisdom. To achieve rest for our souls, believers are encouraged to emulate Jesus’ humanity, which involved humbly and obediently aligning with God’s will. This process of perfecting obedience includes willingly enduring suffering for the sins that offend God. Jesus has already secured a promise of eternal reward for humanity. However, to fully realize this reward, individuals must be prepared to take up their crosses and follow Him. While this journey may come at a significant personal cost, the love for God and the hope rooted in His promised reward can provide comfort and ease the burdens faced along the path to Calvary, as highlighted in Romans 8:18.

When we trust in God and surrender our burdens to Him while faithfully carrying out our duties of discipleship with Christ’s yoke upon us, He remains faithful to us in return. God gives us the patience and fortitude to endure our yoke through His actual graces (Rom 5:2-3; 2 Cor 12:9-10). These actual graces are efficacious in that they inspire and influence us to do what pleases God, even when it goes against our natural instincts. By opening ourselves to the Divine persuasion with the knowledge and understanding we have received from the Holy Spirit (the sanctifying light of faith), we can acquit ourselves of the temporal debt of sin. We can offer our suffering to God in reparation for our sins.

Only when we have faith and unite our sufferings with Christ’s afflictions do the trials and burdens we carry hold any redemptive value. Focusing solely on ourselves and neglecting to look at Christ, our paschal victim, will not lighten these burdens. Trying to remove these burdens altogether would be unwise and ignorant, as they are necessary for us to be buried with our Lord into death and to be raised with him to a new life with God. Those of us who have been predestined to grace or adopted as children of God are co-heirs with Christ, but only if we unite our sufferings with our Lord’s suffering in temporal expiation for our sins to appease God’s anger or justice. St. Paul teaches us: “And if sons, heirs also; heirs indeed of God and joint heirs with Christ; yet so if we suffer with him, that we may be glorified with him” (Rom 8:17).

Jesus suffered and died to redeem humanity through eternal expiation for sin. His self-sacrifice’s primary purpose was to gain forgiveness of sin for the whole world and remove mankind’s eternal guilt. As Christians, we do not unite our suffering and dying to self with Christ’s temporal satisfaction to God for sin just to increase in sanctification for the individual allotment of heavenly rewards. This is a Protestant presumption. Instead, our predestination to glory or the attainment of salvation depends on whether we have sufficiently expiated our temporal debt of sin before gaining admittance into Heaven. We must have no stain of the remnants of sin on our souls to enter the gates that lead to the marriage feast of the Lamb. Those predestined to grace must wear white and spotless apparel by having suffered and died to self in union with Christ to be worthy of attending (Rev 2:7; 7:14; 21:27; Mt 22:1-14).

Our commitment to baptism is symbolized by the cross, which stands at the forefront of it (Jn 12:24; Rom 6:4; Col 2:12). St. Paul preached about the “Christ crucified” (1 Cor 1:23). For those who don’t believe, the cross is a scandal and seems foolish to take up. The wisdom of this world is indifferent to it. However, as co-heirs with Christ, we will be glorified with him. However, we will only be glorified with Him after we have suffered for our sins temporarily (Rom 8:17). Jesus did not remove suffering and death by His passion and death, because these evil effects of original sin are a means by which we can make temporary reparation and expiation for our personal sins. They help us mend our broken relationship with God. Our Lord and Savior gave suffering redemptive value, making it the necessary means to redeem mankind. So, unless we accept and unite our suffering and death with the passion and death of our Lord because of our daily sins and offer our suffering to God in reparation for our sins in union with him, we are unworthy to reap the fruit which Christ alone has gained for us – eternal life with God (Phil 3:10).

Pain and suffering have no moral and spiritual value if divorced from repentance. Conversely, repentance is incomplete if the debt of sin remains in the balance. God forgave David for his mortal sins of murder and adultery after he sincerely repented with a contrite heart. But to offset his transgressions and restore equity of justice, God took the life of the child David conceived in his act of adultery with Bathsheba for having murdered her husband Uriah: an innocent life for an innocent life or an eye for an eye. And God also permitted the rape of David’s wives for his act of adultery (2 Sam 12:9-10, 14, 18-19). Only then could David’s broken relationship with God be wholly amended, provided he accepted his pain and loss as a temporal punishment for his sins to restore the equity of justice in his relationship with God.

The debt of sin can only be fully forgiven by doing penance for it. Penance involves acts that cause pain and loss, which counterbalance the vain pleasure of committing sins. This process of temporal redemption is completed by accepting the pain and loss that God permits us to experience as a result of our sins. Christ did not suffer and die so that we would no longer owe God what is rightfully due to Him for having offended His sovereignty. Even if we repent, we still need to do penance. Our Lord and Savior made eternal expiation for sin on behalf of mankind (Adam). However, we cannot benefit from his merits unless we make temporal expiation for our personal sins in union with his temporal and eternal propitiation for sin, now that he has unlocked the gates of heaven and earned grace for us as our ultimate paschal sacrifice.

According to Jesus, repentance and penance are necessary for salvation. He said, “No, I say to you: but unless you do penance, you shall all likewise perish” (Lk 13:3). This means that true repentance requires us to demonstrate our remorse by doing corporal and spiritual works of mercy regardless of the pain or loss that may be incurred. We are called to bear fruit (merit), showing that we have genuinely repented of our sins through a heart of conversion. Our outward actions, such as giving to the poor and fasting, must reflect our inner spiritual state of charity and self-control. This helps to offset our sins, such as greed and gluttony, which have been forgiven by our repentance. However, we must still make amends for the harm we have caused and work towards restoring what we have taken away from others and God’s sovereignty.

To learn from Jesus, we should strive to emulate his meekness and humility. Only then can we have the strength and patience to bear our hardships. Those who are too proud to be humble and meek cannot bear to carry their own burdens. They see their struggles as a personal insult, and their self-centeredness prevents them from recognizing the positive value of their trials. Instead, they focus solely on themselves and their desires, believing they deserve better than they have.

In Reformed Protestantism, sanctification is not the same as justification. Justification is a one-time event where we are made right with God through Christ’s external merits. On the other hand, sanctification is a separate process that focuses on becoming more holy and righteous over time. Some non-Catholics practice penance to increase their sanctification and earn greater rewards in heaven. However, in Protestant thought, penance does not contribute to ongoing justification. There is no belief in the idea that our sins can be purged through penance, making us inherently righteous and worthy of heaven. Despite this, Jesus teaches in the Gospel of Luke that unless we do penance, we will perish. Repentance and penance are closely linked, and doing penance is necessary for gaining entrance to heaven despite the measure of the eternal rewards. Unless we are sanctified, we cannot be justified before God. So, to personally benefit from Christ’s infinite merits, we must make finite restitution for our sins in union with his temporal and eternal satisfaction for sin.

As Christians, we should never forget that our challenges have a redemptive purpose. Even though they may be difficult to bear, they can help us grow and become better people. So let us not lose hope, but instead, trust that God has a plan for us and will help us overcome any obstacles that come our way. By offering our suffering to God to acknowledge our sins, we can make up for them and satisfy God’s justice. We can do this by uniting our temporal suffering with Christ’s temporal and eternal satisfaction, which ultimately leads to the remission of our personal debts for our past sins. Thus, with God’s forgiveness, complete reconciliation with Him is now achieved.

Now I rejoice in my sufferings for your sake, and fill up on my part that
which is lacking of the afflictions of Christ in my flesh for his body’s
sake, which is the church.
Colossians 1, 24

We are still indebted to God for our offenses against Him and must make restitution for the remittance of our debts. To repair the offense offered to God and make Him favorable to us again, we need to satisfy Him. An act of reparation can only be satisfactory to God if it involves something painful or sacrificial in nature. This is commutative justice, the virtue that aims to give everyone their due. When we sin against God, we deny Him what He is supremely entitled to: our love and obedience. Therefore, saying sorry isn’t enough to restore a balance of equity in our relationship with God. reconciliation requires that we show our love for Him, which we have denied Him. We can do this by accepting our sufferings or making personal sacrifices and offering them to God as a way of reparation for our offenses against Him. When we do this, equity is restored, as the pain or loss counters the vain pleasure of selfish gain, which is the object of our sins.

The passion and death of Jesus Christ are regarded as the means by which forgiveness was granted and the guilt associated with humanity’s collective association with Adam’s sin was removed. However, the impact of individual sins still required attention. In this context, the Blessed Virgin Mary was selected to play a pivotal role in restoring humanity to a state of grace. This selection is significant, as Eve’s actions contributed to the initial loss of grace. Mary’s interior suffering is viewed as a counterbalance to Eve’s pursuit of pleasure. Through her intercession, it is believed that the offense committed by Eve against God’s sovereignty was addressed, particularly as she had encouraged her husband to partake in disobedience to God as described in Genesis 3:6.

The narrative surrounding the actions of Eve suggests that her decision to pursue a temporary good was irrational and ultimately led to her deception by Satan. This act of disobedience necessitated a response to mend the broken relationship between humanity and God. In this context, the figure of Mary becomes significant; her obedient faith is seen as a means to counteract Eve’s transgression. For Mary’s role to be effective, it involved a willingness to endure suffering, which was essential to appease God’s justice. This process required her to align her sufferings with those of her Son, Jesus, thereby linking her finite temporal satisfaction to his infinite merits gained through his sacred humanity. This union of suffering was considered necessary to await the ultimate divine satisfaction that only Jesus could provide through his divine nature hypostatically united with his human nature. In this way, the restoration of justice was framed as a cooperative act of suffering between Mary and Jesus, highlighting the interplay of finite and infinite satisfaction in the context of redemption.

The concept of eternal satisfaction concerning humanity emphasizes that it must be achieved through the completeness and perfection of man’s temporal efforts. In Christian theology, Jesus is referred to as the Second Adam, and Mary as the Second Eve, both of whom fulfilled this role by demonstrating obedience to God and attaining perfection through suffering. This indicates that if temporal satisfaction were not necessary, God could have redeemed humanity without the incarnation of Christ. Such an act—combining divine and human nature—would then be unnecessary. In this framework, believers are described as “living stones” that contribute to a spiritual house and form a holy priesthood. This status allows them to offer spiritual sacrifices that are acceptable to God through Jesus Christ, as referenced in 1 Peter 2:5. Additionally, as participants in the divine nature, believers are encouraged to unite their sacrifices with the ultimate sacrifice of Jesus, which serves as the foundation for the remission of sin in a temporal context.

The satisfaction that Jesus achieved for humanity’s transgressions through His suffering is complemented by the temporal satisfaction provided by the Virgin Mary, who experienced profound sorrow in unison with her Son’s afflictions. This collaborative effort was essential for the forgiveness of sins and reconciliation, serving as reparation for the original sin committed by Adam, with Eve playing a significant role in the narrative of the Fall. Through His righteous merits, Jesus reconciled humankind with God, and this reconciliation was made complete by Mary’s involvement, fulfilling God’s plan of salvation. As a result, the serpent’s victory—secured by convincing Eve to disobey God—is overshadowed by the redemption accomplished by her Son, ultimately undoing the consequences of Adam’s sin.

Catholics hold that Mary, the mother of Jesus, played a crucial role in the redemption of humanity. While Jesus’s passion is seen as the means of achieving objective redemption, Mary’s contribution is viewed as one of subjective redemption. Through her acceptance of suffering and her willingness to carry her own cross in unity with her Son, she offered restitution to God for the sins of all descendants of Adam. This act of reparation is believed to have helped mitigate the temporal consequences of sin. Mary’s profound sorrow over the loss of her Son is considered a form of temporal expiation for the sins of humankind, complementing the eternal and temporal expiation achieved by Jesus. Mary’s fullness of grace (Lk 1:28) allowed her to uniquely join with her Son in the redemptive process on behalf of humanity, which is inherently sinful and in a fallen state (Rom 3:23).

Christ chose to be “made of a woman” primarily to reconcile humanity with God and to restore us to the fullness of His grace. This fundamental purpose underlies His designation of His mother as the New Eve, a title He invoked both at the beginning of His public ministry and at the culmination of His sacrifice— from the moment He turned water into wine at the wedding in Cana to His final moments on the Cross, where He addressed her as “Woman” (John 2:2-5; 19:26-27). In the Genesis account, Adam referred to Eve as “the woman,” indicating a deep connection yet a complex relationship, colored by the Fall. Eve’s choice, influenced by temptation, led to the original sin, which, according to Psalm 51:5, leaves humanity “conceived in sin” and “born in guilt.” As descendants of Adam, we inherited this broken state, highlighting the need for redemption.

In contrast, Mary’s voluntary and moral participation in God’s plan played a pivotal role in our reconciliation with Him. Her profound sorrow beneath the Cross not only exemplified her willingness to accept suffering for the sake of others but also served to temporarily restore a measure of balance on the scales of Divine justice. In this way, her selflessness counteracted Eve’s original transgression—a pursuit of vainglory, a desire to be like God, yet apart from Him. While Eve was created in the divine image and invited to partake in the divine nature through aligning her will with God’s, she faltered. In stark contrast, despite the immense grief she bore as the mother of Christ, Mary fully embraced God’s will for her life, embodying the ultimate act of obedience and faith. Her unwavering commitment, even in the face of terrible interior suffering, underscores the transformative power of grace and the hope of restoration for all humanity.

But when they came to Jesus and saw that he was already dead,
they did not break his legs. Instead, one of the soldiers pierced his
side with a spear, and at once blood and water came out.
John 19, 33-34

The Greek translation of the phrase “and a sword shall pierce your own soul” is “ψυχὴν διελεύσεται ῥομφαία.” The term “ῥομφαία” can be interpreted both literally and figuratively, as it is a nominative noun meaning “a sharp blade.” This verse employs a play on words: just as a soldier’s spear pierced the body of Jesus, Mary’s heart is symbolically suggested to experience a similar piercing by a sharp blade. Luke’s message indicates that God intended for Mary to endure suffering alongside her Son in order to fulfill His divine plan. This is significant even though Christ’s own suffering was already sufficient for the expiation of the world’s sins. The metaphorical use of this nominative noun highlights the shared anguish experienced by both the Son and the Mother, which is seen as necessary for achieving perfect redemption within the Divine order, given Adam’s sin and Eve’s moral participation.

What Jesus, therefore, merited in strict justice, Mary merited by her maternal right and friendship with God. Unless the Mother would make temporal satisfaction for the world’s sins against God, the Son would not make eternal satisfaction. So that the hearts of many shall be revealed, a sword should pierce Mary’s soul – and not only the side of her deceased Son. Mary’s participation cannot be excluded. The truth of this revelation is emphasized by the juxtaposition of the Son’s rejection and physical suffering and the Mother’s interior suffering in verses 34-35 of Luke’s gospel.

And I will very gladly spend and be spent for you,
though the more abundantly I love you,
the less I am loved.
2 Corinthians 12, 15

In the Christian tradition, God, in His wisdom and justice, selected Mary to play a pivotal role in His mission of salvation for humanity, which is made possible through the merits of Christ. This choice was entirely initiated by God, and Mary willingly accepted this role through her faith, which worked in tandem with the Holy Spirit. In the framework of Christian life, the merits of our good works performed in a state of grace are primarily attributed to God’s grace. Subsequently, the faithful who collaborate with divine grace in their actions are recognized for their contributions, as outlined in the Catechism of the Catholic Church (2008). Furthermore, since humans are created in God’s image and endowed with free will, they have the ability to either accept or reject God’s grace, as stated in Acts 7:51.

Following Adam’s fall from grace, humanity became eternally separated from God’s Beatific Vision. In order to be freed from this eternal debt of sin, it was necessary for man to achieve satisfaction of infinite value in God’s eyes. Only God could provide this infinite satisfaction, a task fulfilled through Jesus Christ, who is the Divine Word made flesh. Nevertheless, temporal satisfaction for sin is also required to attain a temporal remission of the debt of sin and to receive sanctifying and justifying grace. Human efforts towards satisfaction have a finite nature but possess supernatural value, which can gain supernatural merit when connected with Christ’s own satisfaction—both temporal and eternal—offered to the Father through his perfect merits. Additionally, Mary played a significant role in this process by offering her own suffering in union with the suffering of her Son, Jesus, during his Passion. This act of collaboration contributed to the satisfaction of humanity’s sins.

Sin is often understood as a violation of the divine justice that God uses to govern the universe. According to this belief, God has established a framework of balance and order in creation. In this context, the role of Christ is viewed as a means to counteract the eternal consequences of sin and restore justice between humanity and God. Importantly, this approach does not suggest that Christ acted in isolation (sola Christo). It was part of God’s plan for His blessed mother to also contribute to addressing the temporal consequences of sin. Her suffering was intended to be united with Christ’s, helping to mend the relationship of friendship and justice between humanity and God. To restore equilibrium within His divine order of creation, God required an appropriate amount of satisfaction on behalf of humanity.

But even if I am being poured out like a drink offering
on the sacrifice and service of your faith,
I am glad and rejoice with all of you.
Philippians 2, 17

The concept of Christ’s satisfaction is considered to be infinite, which lays the foundation for the finite satisfaction of Mary, who acted in unison with Him through charity and grace. In theological terms, when Adam sinned against God, his sin was not merely an individual act; rather, it was a collective transgression as the natural head of humanity, which can be likened to a human body where the fall of the head results in the demise of the entire body. Consequently, Adam’s sin led to the fall of all humanity from the state of grace. This communal relationship means that all individuals are considered members of a singular organic whole, sharing in the consequences of Adam’s sin. As a result, humanity as a whole has inherited the penalties associated with that original sin, including suffering and death, as indicated in Romans 5:12, which states that all have sinned.

The Blessed Virgin Mary is often described as the “neck” that connects believers to Christ, symbolizing her role in the order of grace. Recognized as the Second Eve and the Dispensatrix of Grace, Mary serves as a channel for the grace that originates from Jesus and flows to members of His body, the Church. Through her maternal mediation, believers receive the grace lost by Eve, who, due to her disobedience, affected all her biological descendants. Mary’s obedience and willingness to suffer contributed to the restoration of the grace initially forfeited by Eve’s actions. Her acceptance of God’s will countered Eve’s rejection, which stemmed from an excessive self-love leading to a fall from grace. In a profound act of faith, Mary offered her Son back to God, demonstrating her commitment to divine justice even as she endured deep sorrow for the sake of humanity’s salvation. She is noted for rejoicing in God, our Savior, despite the profound pain she endured in her heart and soul.

Wherefore I pray you not to faint
at my tribulations for you,
which is your glory.
Ephesians 3, 13

Mary’s role as the mother of Jesus extends beyond her natural relationship to Him. As a significant member of what is often referred to as the Mystical Body of Christ, she was called to engage in His mission of redemption. This involvement required her to experience suffering, which was necessary to address the offense humanity committed against God and to restore the broken relationship between humans and the divine. The value of Mary’s suffering is deeply intertwined with the suffering of her Son. Jesus’ passion was essential for the salvation of mankind, as it secured the grace of redemption. Consequently, because her Son suffered to open this channel of grace, Mary’s own suffering also became a means through which grace could be dispensed. By uniting her own suffering with that of Jesus, Mary participated in the redemptive process, helping to alleviate the consequences of human sin. As the Head of the Mystical Body, Jesus could experience suffering in His blessed mother. This connection illustrates how the suffering of one member of a body affects all others, highlighting the intimate relationship between Mary and her Son in the context of salvation history.

Jesus Christ, our Lord, earned redemptive grace for humanity by suffering as the Head of his Mystical Body. As a member of her Son’s Body, Mary also merited an increase in grace by joining him in the objective redemption through her willingness to suffer. The grace Mary merited for humankind was channeled to her from her divine Son. Her intimate participation with her Son in His redemptive work, as His mother and preeminent member, joined with the Head in His Mystical Body, had a supernatural effect on humankind. St. Paul tells us:

‘As it is, there are many parts, but one body. The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable, we treat with special honor.’
1 Corinthians 12:20-23

The Catholic Church has a long-standing tradition of honoring Mary for her vital role in the dispensation of redemptive grace as a member of Christ’s Mystical Body. In this context, she is often described as the neck that facilitates the transmission of grace from Christ, the Head, to the other members of the Church. Recognized as “the mother with (cum) the Redeemer,” the Blessed Virgin Mary is identified as our co-Redemptrix alongside Jesus. In choosing Mary to fulfill this role, Jesus acted in accordance with His own desires and the will of God the Father. Within the framework of the Mystical Body, all members serve Christ in various capacities, engaging in the order of grace and utilizing their unique spiritual gifts and vocations as outlined in 1 Corinthians 12.

Mary’s unique gift, known as the Divine Maternity, pertains to the higher hypostatic order inherent in Christ’s incarnation. Her involvement, stemming from her devoted love for God, surpasses that of any of the apostles in the context of redemption. Furthermore, Mary is regarded as the spiritual mother of all humanity, particularly as the descendant of Eve, in her co-redemptive role alongside her Son, who is referred to as the new Adam. This theological perspective is also supported by the biblical prophecy in Jeremiah 31:22, which states, “A woman shall encompass a man.”

Count it all joy, my brothers, when you meet trials of various kinds,
for you know that the testing of your faith produces steadfastness.
And let steadfastness have its full effect, that you may be perfect
and complete, lacking in nothing.
James 1, 2-4

Mary played a vital role in the context of Christ’s priesthood by consenting to the sacrifice of the Cross. As the Mother of Jesus, she offered her Son to God, experiencing deep sorrow over his impending suffering. While the authority of the priesthood resided with Jesus, Mary’s willingness to present her Son to God imprinted her with a character reflective of the priesthood. Her offering was intertwined with her own interior pain, rooted in a mother’s profound love for her Son, who was both divine and human. Consequently, Mary is regarded as the first among the royal priesthood of believers, participating in the Eucharistic sacrifice in communion with Christ, our eternal High Priest, in the order of Melchizedek, and embodying the essence of the sacrificial victim.

The presentation of the infant Jesus in the Temple by Mary serves as a significant foreshadowing of her later role in the expiation of sin during the events at Calvary, which are intimately connected to her son’s self-sacrifice on the cross during the Last Supper. In this context, Jesus, regarded as the Lamb of God, was sent to take away the sins of the world, and his offering is viewed as the ultimate propitiation for sin. Importantly, Jesus chose to undertake this mission in conjunction with his blessed mother, highlighting her active role as a priest within the framework of his mystical body. By being “made of a woman,” Christ embodied the concept of collaboration and participation between himself and Mary in the divine plan of salvation.

Mary’s deep sorrow for the Godman, who served as the most perfect and pleasing offering to God the Father for the sins of humanity, provided a temporary appeasement to God’s justice. Under the shadow of the cross, she dedicated her firstborn and only Son to God. This act was exemplified when she presented the infant Jesus in the Temple, which commemorated Abraham’s willingness to offer Isaac as a fragrant offering, as described in Genesis 22:1-19. In this context, Simeon prophesied that a sword would pierce Mary’s soul. This prophecy was fulfilled when a soldier pierced Jesus’ side with his lance, resulting in blood and water flowing out. This moment is significant as it symbolizes both justification and regeneration, and it is often regarded as marking the symbolic birth of the Church, as referenced in John 19:34.

For this is a gracious thing, when, mindful of God, one endures sorrows while
suffering unjustly. For what credit is it if, when you sin and are beaten for it, you
endure? But if when you do good and suffer for it you endure, this is a gracious
thing in the sight of God. For to this you have been called, because Christ also
suffered for you, leaving you an example, so that you might follow in his steps.
1 Peter 2, 19-21

The birth of God’s Only Begotten Son from a woman, rather than His creation from the dust of the earth like the first Adam, was divinely ordained for several reasons. One significant aspect of this choice was to allow a woman to make temporal satisfaction to God for Eve’s transgression. Mary, through her faith and love, took on the role of maternal representative for humanity, thereby participating in the redemption of the entire human race. While the Son made infinite satisfaction to God through His sacrifice, which holds immeasurable value due to His divine nature, Mary’s contribution also played a crucial role. Her obedience and charity, rooted in God’s grace and supported by Christ’s merits, provided a unique satisfaction that facilitated a closer relationship with God. The depth of her love for her Son—recognized as both divine and human—was pleasing to God and essential for the application of Christ’s redemptive merits to humanity within the Divine plan.

What our Lord and Savior accomplished in His passion and death was not only profound but also more than sufficient for the redemption of humanity. The suffering, sacrifice, and ultimately the crucifixion of Jesus served as a pivotal moment in salvation history, showcasing the depth of divine love and mercy. However, this divine work would not have reached its full magnitude without the active moral participation of His blessed mother, Mary. Her unwavering faith and commitment to God’s plan played a crucial role during this harrowing time. In the face of unimaginable grief as she witnessed the torment and crucifixion of her Son, Mary maintained her steadfast belief in God’s promise and purpose. Her collaboration with Jesus was not merely passive; it was a dynamic partnership rooted in trust and love. Mary’s complete participation in the divine plan exemplified her own perfection in grace and highlighted the essential role she played in the fulfillment of God’s redemptive work. Together, the Mother and her Son exemplified a flawless harmony, reflecting the profound unity necessary for the full realization of God’s plan of salvation.

Indeed, I count everything as loss because of the surpassing worth of knowing
Christ Jesus my Lord. For his sake, I have suffered the loss of all things and count
them as rubbish, in order that I may gain Christ and be found in him, not having a
righteousness of my own that comes from the law, but that which comes through
faith in Christ, the righteousness from God that depends on faith— that I may know
him and the power of his resurrection, and may share his sufferings, becoming like
him in his death, that by any means possible I may attain the resurrection from the dead.
Philippians 3, 8-11

In Catholic theology, Mary is recognized for her unique role in the salvation narrative, particularly through what is termed a “satisfaction de convenientia.” This concept holds that her suffering had the capacity to appease God on humanity’s behalf, largely due to her divine motherhood and the exceptional grace she received. Mary’s profound love for her Son, who is both human and divine, enabled her interior suffering to carry significant weight in bringing satisfaction to God. Her perfect expression of human love is considered to have a supernatural dimension. As the Mother of the Redeemer, Mary was closely linked to Jesus in His redemptive mission. She aligned her will with the Divine will, exemplifying spiritual humility, and endured suffering motivated by God’s boundless love and goodness, mirroring her Son’s obedience to the Father. Both Mary and Jesus suffered to address the offense of sin against God the Father and to aid humanity in distress due to sin. This aligns with God’s desire for all people to achieve salvation, as stated in 1 Timothy 2:4. Their shared suffering served to fulfill God’s antecedent will, reflecting the profound truth of John 3:16: “God so loved the world…”

Mary’s unwavering obedience to God’s divine will not only brought us a sense of temporal satisfaction but also served to repair the profound offense we incurred against God through sin. The purpose of making satisfaction to God is fundamentally to restore His goodwill after we have strayed from His path. This restoration, however, can only be achieved through enduring some form of pain or loss, all while remaining in a state of grace. Our Blessed Lady’s consent to become the mother of our Lord represents a profoundly meritorious act, characterized by both charity and grace. Her willingness to accept this monumental role was not merely an act of compliance but rather a choice steeped in love, humility, and faith. Its significance as a vehicle for satisfaction and temporal expiation is amplified when we consider the profound suffering that would ensue from her decision as she faced the trials of motherhood, including her son’s eventual crucifixion.

Moreover, her act of satisfaction was perfect because it arose from an outpouring of love and a willingness to make an offering far more pleasing to God than the disobedience of Eve had been displeasing to Him. Unlike Eve, whose choice led to alienation, Mary, full of grace as emphasized in Luke 1:28, made a decision that would ultimately redeem humanity. Her partnership with the Lord in His redemptive work underscores her unique role in salvation history, as she stood alongside God in the vineyard of creation and grace (1 Cor 3:9). This collaborative relationship between Mary and God highlights the transformative power of love and obedience in overcoming the darkness of sin.

Beloved, do not be surprised at the fiery trial when it comes upon you
to test you, as though something strange were happening to you. But
rejoice insofar as you share Christ’s sufferings, that you may also rejoice
and be glad when his glory is revealed.
1 Peter 4, 12-13

Mary’s interior suffering was characterized by satisfaction because, like her divine Son, she suffered due to sin and the offense it caused to God. As Fr. Garrigou-Lagrange, a late Catholic theologian, explains, her suffering was measured by her love for God, who was offended by sin, her love for her son, who was crucified for our sins, and her love for those who commit sin. God honored her suffering based on her state of grace and her union with the Son, with whom she was united for the same purpose. Through Jesus, the inner thoughts of many could be revealed, but only if it involved the wounded love of his sorrowful mother because of sin. Therefore, a sword should pierce her heart so that the inner thoughts of many might be revealed.

Mary’s role in her Son’s suffering is a crucial aspect of Christian theology, emphasizing her importance in the narrative of redemption. According to tradition, her presence at the Cross symbolizes the profound sorrow necessary to fulfill God’s plan, ultimately aimed at vindicating Eve and her descendants. This sorrow is seen as a way to make temporal restitution for the sins of the world, complementing her Son Jesus’ eternal sacrifice. Jesus’ death and resurrection are believed to have undone the Original Sin committed by Adam, thereby restoring the possibility of salvation and entrance into Heaven for humanity.

However, Christian teaching holds that while Jesus has offered the ultimate sacrifice, individuals are still called to willingly offer their own suffering to God. This personal suffering serves as a means of making temporal satisfaction for one’s own sins and those of others. Rather than eliminating suffering and death entirely, Jesus’ passion and death imbue these experiences with redemptive value. This perspective invites believers to actively participate in Christ’s work by embracing their own sufferings as part of their spiritual journey. Through this lens, suffering can be transformed into a meaningful contribution to the collective redemption of humanity.

The Blessed Virgin Mary holds a significant role in Christian theology as a figure of co-redemption. She is often referred to as the co-Redemptrix, Reparatrix, and Advocatrix of grace, which underscores her unique relationship with humanity and her involvement in the plan of salvation. Mary is believed to have accepted a moral responsibility for humanity’s sins, symbolically carrying the weight of these transgressions. Her act of reparation is seen as restoring a balance of justice between God and humanity, thereby alleviating the temporal debt incurred by sin. This restoration is made possible through the merits of Jesus Christ, whose passion and death on the Cross provide the foundation for forgiveness and grace.

The concept emphasizes that God’s judgment is administered in an equitable and just manner. Mary’s position beneath the Cross, witnessing her Son’s crucifixion, symbolizes her shared suffering for humanity. This profound moment reflects her association with all of humanity, particularly as she represents Eve’s offspring, who owe a debt to God for their sins. Through her suffering and acceptance of her role, Mary is viewed as the spiritual mother of all believers. Her contribution in giving birth to Jesus not only signifies physical motherhood but also spiritual motherhood, whereby she helps bring forth redeemed humanity through her enduring sorrow and faith. This perspective belongs to a larger body of Catholic theology that honors her pivotal role in the history of salvation and the life of the Church.

God, in His divine wisdom, ordained that the sorrowful Mother of Jesus, Mary, would bear her own cross alongside her Son as part of the great act of redemption for all humanity. This profound act of solidarity not only exemplified her deep maternal love but also highlighted the essential connection between her suffering and the salvific mission of Christ. By willingly participating in her Son’s Passion, Mary played a crucial role in manifesting the glory and mercy of the Lord to all who would come to believe.

Mary’s endurance of sorrow and anguish on the Cross was not simply an act of passive suffering; it was a profound participation in the redemptive power of Christ’s suffering. As she stood by the foot of the Cross, witnessing the agony of her Son, she shared in His pain and despair, which in turn revealed the depth of God’s love and the cost of salvation. Her anguish was so intense that it can be likened to a sword piercing her heart, as prophesied by Simeon, signifying the immense weight of her sacrifice. Moreover, by enduring this profound suffering, Mary made up for what was lacking in her Son’s afflictions—not as a means to supplement His role in salvation, but to emphasize the importance of personal sacrifice in the journey of faith. Her presence in the narrative of redemption underscores the reality that suffering can be a means of grace and transformation.

Through her maternal grief and sacrifice, Mary relinquished her maternal rights in the most profound way, choosing to place the needs of humanity above her own. In doing so, she opened the pathway for the world to gain Christ, the Redeemer, who reconciles humanity with God and restores us to the life of grace that was intended for us from the beginning. Her example invites us to bear our own crosses with faith and love, reminding us that in suffering, we too can participate in Christ’s redemptive work.

Mary’s endurance in suffering for the sake of God’s love and goodness, which had been violated, was a gracious act in the eyes of God. He honored her suffering and took pleasure in it. Her faith and love made up for mankind’s unworthiness to be forgiven. Mary’s obedient faith counterbalanced mankind’s infidelity and disobedience, its cold-hearted indifference and hatred. This reparation temporarily restored the balance of justice between God and man. By suffering because of mankind’s sins, Mary made satisfaction for them, and thus, God was fully appeased for the sins of both Adam and Eve.

The text explores the theological significance of Mary in Christian doctrine, particularly in relation to her role in the concept of redemption. It posits that Mary exemplified greater virtue than Eve, providing a means of temporal satisfaction to God for humanity’s sins. By embodying both divine justice and mercy, Mary’s love and sorrow fulfilled a crucial appeal to God. As a human being, Mary is portrayed as a representative of the human race deserving of redemption through Christ’s sacrifice on the Cross. Unlike other humans, she is described as having never fallen from grace, maintaining a close and unblemished relationship with God. This purity is suggested to be a key reason why Jesus accepted his fate at the hands of sinners—an act done more for the honor of his mother than solely for humanity’s sake.

Jesus designating Mary as the Mother of the Church emphasizes her significance within the faith. It highlights her unwavering faith and perseverance, which align with Jesus’s own obedience to the Father’s will amid immense suffering for the sins of the world. This narrative underscores Mary’s unique position in Christian theology as both a figure of virtue and a pivotal character in the story of salvation.

A great sign appeared in heaven: a woman clothed with the sun,
with the moon under her feet and a crown of twelve stars on her head.
She was pregnant and cried out in pain as she was about to give birth…
The dragon stood in front of the woman who was about to give birth
so that it might devour her child the moment he was born. She gave birth
to a son, a male child, who “will rule all the nations with an iron scepter.”
And her child was snatched up to God and to his throne.
Revelation 12, 1-5

Early Sacred Tradition

St. Irenaeus (A.D. 190)
The Demonstration of the Apostolic Preaching, 33

For it was necessary Adam should be summed up in Christ,
that mortality should be swallowed up and overwhelmed by immortality;
and Eve summed up in Mary, that a virgin should be a virgin’s intercessor,
and by a virgin’s obedience undo and put away a virgin’s disobedience.”

St. Ambrose of Milan (c. A.D. 392)
De Institutione Virginis

“She stood before the Cross and looked up full of pity
to the wounds of her Son, because she expected not the death
of her Son but the salvation of the world.”

St. Gregory of Nyssa (A.D. 395)
Sermon on the Nativity of Christ

​“Eve brought in sin by means of a tree; Mary,
on the contrary, brought in Good by means of
the tree of the Cross.”

St. Augustine of Hippo (C. A.D. 401)
Of Holy Virginity

​“The cross and nails of the Son were also those
of his Mother; with Christ crucified the Mother
was also crucified.”

St. Basil of Seleucia (ante A.D. 460)
Homily 39 on the Annunciation

“Oh, womb so holy that welcomed God,
womb in which the writ of sin was torn up.”

St. Modestus of Jerusalem (ante A.D. 630)
PG 86; 3287

“Through Mary we are redeemed
from the curse of the Devil.”

Ave Maria