Archbishop Juárez Marqués of Teresina, Brazil, stated that Mary is not the co-redemptrix and that Jesus is the only savior. The archbishop's statements were made in reference to the document Mater Populi Fidelis, issued by the Dicastery for the Doctrine of the Faith. The document discourages the use of the title "co-redemptrix" for Mary. Marqués emphasized his communion with the Church's teachings and Pope Leo. The archbishop highlighted Mary's role as servant, mother, and intercessor.
12 days ago
Archbishop Juárez Marqués of Teresina, Brazil, stated that Mary is the servant of her son Jesus but not co-redemptrix.1 2
He emphasized that Jesus does not need Mary to save humanity, as she is a creature saved by God and serves as an intercessor.1 2
In a November 27 interview, the archbishop affirmed profound communion with Church teachings and Pope Leo XIV.1 2
The archbishop referenced the Dicastery for the Doctrine of the Faith's document Mater Populi Fidelis, published November 3, 2025.1 2
This document discourages the title "co-redemptrix" for Mary, noting limitations in titles like "Mediatrix of all graces" that may hinder understanding her unique place.1 2
It underscores Jesus Christ as the sole Savior, with God saving through his son.1 2
Mary is integral to Christ's life, the Church, and believers' lives, but distinctly as servant, mother, and intercessor.1 2
The archbishop recalled Mary's response at the Annunciation: "Behold the handmaid of the Lord," highlighting her preparation without original sin.1 2
He stressed that Mary was conceived immaculately to bear Jesus, reinforcing her subordinate yet vital role.1 2
The Church upholds four key Marian dogmas as indisputable truths of faith.1 2
First, Mary as Mother of God, affirmed at the Council of Ephesus in 431 against heresies denying Christ's divinity.1 2
Second, her perpetual virginity before, during, and after childbirth.1 2
Third, the Immaculate Conception, where Mary was preserved from original sin.1 2
Fourth, the Assumption, her bodily ascent into heaven.1 2
The Church venerates saints but reserves worship solely for God.1 2
Saints serve as faith witnesses and intercessors due to their closeness to God.1 2
They are humans who imitated Christ in holiness, recognized through canonization, with relics honored on altars.1 2
God remains the Creator and Savior, while saints aid through prayer.1 2
Assess Catholic doctrine on Mary’s role versus co‑redemptrix
Catholic doctrine consistently affirms Mary's profound and singular role in the work of salvation, rooted in her divine motherhood, her fiat at the Annunciation, and her intimate union with Christ throughout his life, particularly at the Cross. As the Mother of God, Mary cooperates with her Son in a way that is unparalleled among creatures, yet always in complete subordination to him as the sole Redeemer. This cooperation is not merely passive but active, flowing from her obedience, faith, and charity, making her the first disciple and the model for the Church. However, the title "Co-redemptrix"—while historically used by some popes to highlight this cooperation—has been deemed inappropriate in contemporary teaching because it risks obscuring Christ's exclusive mediation and creating confusion among the faithful. Recent magisterial guidance, emphasizing clarity and fidelity to Scripture, prioritizes expressions that underscore Mary's receptive and servant-like participation without implying any equivalence to Christ's redemptive act.
Mary's involvement in salvation begins with her free consent to the Incarnation, expressed in her words at the Annunciation: "Behold, I am the handmaid of the Lord; let it be to me according to your word" (Lk 1:38). This fiat is not a mere precondition but a fully active response, enabled by the Holy Spirit, that aligns her will with the Father's plan. As the first to be redeemed by Christ's merits through the Immaculate Conception, Mary becomes the prototype of all the redeemed, cooperating more intensely with Christ and the Spirit. Her motherhood is Trinitarian in structure: initiated by the Father, realized through the Son's kenosis, and empowered by the Spirit, rendering her an instrument in God's salvific design. Saint Paul VI described this as everything in Mary being "in reference to Christ and dependent upon him," chosen from eternity to be the all-holy Mother adorned with unique gifts of the Spirit.
This cooperation extends beyond the Annunciation to encompass Christ's entire mission. Mary accompanies Jesus from his conception and birth, through his hidden life in Nazareth, to the sorrowful events of his Passion. At the foot of the Cross, she unites her suffering with his, offering a maternal sacrifice that participates in the restoration of supernatural life to souls. The Second Vatican Council captures this in Lumen Gentium, stating that Mary "cooperated by her obedience, faith, hope, and burning charity in the Saviour’s work of restoring supernatural life to souls" in an utterly singular way. Her role as servant of the Lord echoes the Isaian Servant prophecy (Is 42:1ff.), positioning her as a humble handmaid who serves the divine Son and, by extension, the brethren, as seen in episodes like the Visitation and the Wedding at Cana. Pope John Paul II emphasized that from the moment of her divine motherhood, Mary takes her place within Christ's messianic service, where "to serve means to reign." This service culminates in her perseverance in prayer at Pentecost, continuing her dedication to the Father's will even after the Resurrection.
In biblical terms, Mary's servant obedience aligns her with Old Testament figures like Moses and David, and ultimately with the Suffering Servant of Isaiah, through whom God saves his people. Her Magnificat further illustrates this: God regards the lowliness of his handmaid, exalting the humble while humbling the proud, in fulfillment of his promises to Israel (Lk 1:46-55). Simeon's prophecy at the Presentation foretells that her soul will be pierced by a sword, linking her suffering directly to her Son's redemptive mission as a light to the Gentiles (Lk 2:34-35). Thus, Mary's role is ecclesio-typical: she represents and embodies the Church, accepting the fruits of Christ's Redemption as the "first Church," and modeling how all believers participate subordinately in salvation through faith and obedience.
The title "Co-redemptrix" emerged in the fifteenth century as a refinement of earlier invocations like "Redemptrix" (Mother of the Redeemer), which dated back to the tenth century. It first appeared in a Salzburg hymn emphasizing Mary's compassion at the Cross, portraying her as sharing in the Redeemer's suffering for sinners. Theological reflection in the early twentieth century deepened its meaning, linking it to Mary's divine motherhood—enabling the Redemption—and her union with Christ at Calvary.
Several popes employed the title without extensive elaboration. Under Pius X, it appeared in decrees praising devotions that invoked Mary as cooperating in redemption. Pius XI used it in addresses and messages, such as one to pilgrims in 1933 and a radio message at Lourdes in 1935, highlighting her heart's crucifixion alongside her Son's. Pius XII referenced it in encyclicals like Mystici Corporis Christi (1943) and Ad Caeli Reginam (1954), affirming her as participating in the distribution of graces. Saint John Paul II invoked it at least seven times between 1980 and 1991, often connecting it to the salvific value of sufferings united to Christ's, especially at the Cross. For instance, in a 1985 homily in Guayaquil, he described her as cooperating in the work of salvation through her maternal presence.
However, the Second Vatican Council deliberately avoided the title in Lumen Gentium for dogmatic, pastoral, and ecumenical reasons, opting instead for descriptions of Mary's subordinate cooperation. This shift marked a growing caution. After a 1996 discussion in the Congregation for the Doctrine of the Faith—where Cardinal Joseph Ratzinger advised against defining it as dogma—John Paul II ceased using the term. Notably, it is absent from his encyclical Redemptoris Mater (1987), the key document on Mary's role in redemption.
The title "Co-redemptrix" has sparked debate due to varying interpretations. Some theologians propose a "maximalist" view, seeing Mary's cooperation as immediate and direct in objective redemption, with her merits having subordinate redemptive value. Others advocate a "minimalist" approach, limiting it to her fiat at the Annunciation as a mediated step to the Incarnation, or an "ecclesio-typical" receptive acceptance representing the Church. Proponents, like theologian Manfred Hauke, defend it as expressing Mary's unique "co-suffering" (compassio) at the Cross, distinct from and dependent on Christ's merit, without equating her to him. Hauke notes its alignment with John Paul II's 1997 catechesis, portraying Mary as a "singular coworker" in the redemptive sacrifice, embracing the whole of Christ's saving work in her maternal role. In this sense, all Christians can be "co-redeemers" in subjective redemption by spreading its fruits, but Mary's participation is uniquely intimate and prior.
Despite these defenses, authoritative voices have raised concerns. Cardinal Ratzinger, in his 1996 votum, argued that the title's meaning is unclear and the doctrine immature for dogmatic definition, as it lacks clear roots in Scripture and apostolic tradition—the Depositum Fidei. In 2002, as a cardinal, he reiterated that it departs too far from biblical and patristic language, potentially obscuring Christ's origin as the source of all blessings (cf. Eph 1:3-11; Col 1:19-20). He acknowledged good intentions but deemed the expression "wrong."
Pope Francis has explicitly opposed it on multiple occasions. In a 2019 homily for Our Lady of Guadalupe, he stated Mary "never presented herself as a co-Savior" but as a disciple. In 2020 and 2021 meditations, he affirmed Christ as the only Redeemer, with no co-redeemers, emphasizing the Cross's infinite satisfaction needs no addition (cf. Col 1:24). The Church and Mary extend its effects but cannot replace or perfect it.
The Dicastery for the Doctrine of the Faith's 2025 Doctrinal Note, Mater Populi Fidelis, synthesizes this trajectory, declaring the title "always inappropriate" for defining Mary's cooperation. It risks eclipsing Christ's unique mediation (Acts 4:12) and requires excessive explanations, failing to serve the faith effectively. Instead, the Church favors titles like "Mother of Mercy" or "Advocate" that highlight her subordinate role without confusion. This note, as the most recent magisterial intervention, takes precedence, aligning with Vatican II's balanced mariology and the biblical emphasis on Christ's primacy.
In summary, Catholic doctrine celebrates Mary's irreplaceable cooperation in salvation—as Mother, servant, and first redeemed—through her fiat, sufferings, and ongoing intercession, always in perfect harmony with and dependence on Christ. Yet, the title "Co-redemptrix," though rooted in pious tradition and papal usage, has been set aside to safeguard the uniqueness of Jesus as the one Mediator and Redeemer. This discernment reflects the Church's commitment to clarity, avoiding any diminishment of Christ's salvific centrality while honoring Mary's exemplary discipleship. For the faithful, this invites deeper devotion to Mary as a guide to Christ, fostering a spirituality of humble service in the divine plan.