View source for Co-Redemptrix

{{Short description|Title for the Blessed Virgin Mary}}
{{Roman Catholic Mariology}}
'''Co-Redemptrix''' (also spelled '''Coredemptrix'''; '''Co-Redemptress''' is an equivalent term) is a [[Titles of Mary|title]] used by some Catholics for the [[Blessed Virgin Mary]], and refers to Mary's role in the [[Redemption (theology)|redemption of all peoples]].<ref> Most, Fr. William. [https://www.ewtn.com/catholicism/teachings/church-teaching-on-marys-cooperation-in-the-redemption-of-mankind-827 Church Teaching on Mary's Co-Operation in the Redemption of Mankind] Retrieved March 26th, 2020.</ref> 

According to those who use the term, ''Co-Redemptrix'' refers to a subordinate but essential participation by the Blessed Virgin Mary in redemption, notably that she gave free consent to give life to the Redeemer, which meant sharing his life, suffering, and death, which were redemptive for the world. Related to this belief is the concept of Mary as [[Mediatrix]], which is a separate concept but regularly included by Catholics who use the title ''Co-Redemptrix''. Some, in particular the adherents of the [[The Lady of All Nations|Amsterdam visions]], have petitioned for a dogmatic definition, along with ''Mediatrix''.<ref>{{Cite web |url=http://www.zenit.org/article-21743?l=english |title=News Report on the Mediatrix Petition to the Pope |access-date=2008-05-30 |archive-url=https://web.archive.org/web/20080917093954/http://www.zenit.org/article-21743?l=english |archive-date=2008-09-17 |url-status=dead }}</ref>

The concept was especially common in the late [[Middle Ages]], when it was promoted heavily among the [[Franciscans]], and often resisted by the [[Dominican Order|Dominicans]].  By the early 16th century the hopes of the concept becoming Catholic doctrine had receded, and have never seriously revived.  In more recent times, the title has received some support from the Catholic [[Magisterium]]<ref>[[Pope Benedict XV]], [[Ecclesiastical letter#Letters_of_the_popes_in_modern_times|Apostolic Letter]] ''Inter soldalica'', AAS 1918, 181. </ref> though it is not included in the concluding chapter of the [[apostolic constitution]] ''[[Lumen gentium]]'' of the [[Second Vatican Council]], which chapter many theologians hold to be a comprehensive summary of [[Catholic Mariology]]. 

When still just a cardinal, [[Pope Benedict XVI]] said that the Marian title caused confusion and did not sufficiently reflect scripture.<ref name="autogenerated1">{{cite web |last1=San Martín |first1=Inés |title=Once again, Pope Francis says Mary is not the 'co-redemptrix' |url=https://cruxnow.com/vatican/2021/03/once-again-pope-francis-says-mary-is-not-the-co-redemptrix/ |website=Crux Now |access-date=25 March 2021}}</ref> [[Pope Francis]] has repeatedly said the title should not be used.<ref name="autogenerated1" />

== Doctrine and context ==
The concept of Mary offering Christ's sufferings is theologically complex. Christ offered himself alone; “the [[Passion (Christianity)|Passion of Christ]] did not need any assistance.”<ref>St. [[Ambrose of Milan|Ambrose]], De inst. virg. 7, cited from Ott, Dogmatics.</ref> It is according to the spirit of the [[offertory]] or preparation of the gifts within the [[Mass (Catholic Church)|Mass]] to prepare to offer oneself with Christ as a part of the Eucharistic Prayer, being members of his [[Body of Christ|mystical body]], acknowledging that not even the greatest effort, of itself and apart from Christ, can be of any significance to God. A [[Priesthood (Catholic Church)|priest]] participates in the Eucharistic Celebration as an icon of Christ.

Theologians distinguish between "remote cooperation", by which she consents to the Incarnation and gives birth to the Son of God, and "immediate cooperation", in which she willingly unites herself to her Son's Passion and offers him back to the Father.<ref>[https://books.google.com/books?id=_yWVkCWe3n0C&q=Co-Redemptrix Reynolds, Brian K. and Reynolds, Brian. ''Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods''], Vol. 1, New City Press, 2012, {{ISBN|9781565484498}}, p. 107</ref> Philosophers also draw a distinction between merit ''de condigno'' (Christ's merit), which is based on justice, and merit ''proprie de congruo'' (Mary's merit), founded on the friendship of charity.<ref>{{Cite web |title=Garrigou-Lagrange, O. P., Reginald. ''Reality—A Synthesis Of Thomistic Thought'', CH37: "Mariology" |url=http://www.thesumma.info/reality/reality38.php |url-status=dead |archive-url=https://web.archive.org/web/20170331114553/http://www.thesumma.info/reality/reality38.php |archive-date=2017-03-31 |access-date=2018-10-08}}</ref> In his encyclical on the [[Immaculate Conception]], ''[[Ad diem illum]]'', [[Pope Pius X]] said, "...since Mary carries it over all in holiness and union with Jesus Christ, and has been associated by Jesus Christ in the work of redemption, she merits for us ''de congruo'', in the language of theologians, what Jesus Christ merits for us ''de condigno''."<ref name=":1" /> Where it concerns post-[[Assumption of Mary|Assumption]] graces, it is a [[Sententia probabilis|pious opinion]] that the entirety of them come through the "[[Intercession of saints|intercession]]" of Mary,<ref>“Mary is the intermediary through whom is distributed unto us this immense treasure of mercies gathered by God, for mercy and truth were created by Jesus Christ. Thus as no man goeth to the Father but by the Son, so no man goeth to Christ but by His Mother.” [[Leo XIII]], encyclical ''[[Octobri mense]]'' 4. Ott, Dogmatics, Mariology § 7 even thinks that, in spite of uncertain evidence in the Sources of Faith, a dogmatic definition does not seem impossible.</ref> a concept that is in itself in need of clarification.<ref>{{Cite news |title=Why Catholics Ask Mary's Intercession |url=http://www.pauline.org/Pauline-Books-Media-Blog/ArticleID/1539/Why-Catholics-Ask-Marys-Intercession |access-date=2017-07-08 |work=Catholic Books and Media {{!}} Pauline Books & Media {{!}} Daughters of St. Paul |language=en-US}}</ref>

Proponents view the title ''Co-Redemptrix'' as not implying that Mary participates as equal part in the redemption of the human race, since Christ is the only redeemer.<ref>1Tim 2,5</ref>  Mary herself needed redemption and was redeemed by Jesus Christ. Being redeemed by Christ, implies that she cannot be his equal part in the redemption process.<ref>Ott Dogmatics 256</ref> Similarly, if Mary is described as the ''mediatrix'' of all graces, it “is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator”.<ref>[[Second Vatican Council]], dogmatic constitution [[Lumen gentium]] 62, citing St. Ambrose, Epist. 63: PL 16, 1218.</ref>

The topic is made more complex by the evolving understanding of what "sacrifice" means in the Catholic Church, whether it is [[Propitiation|propitiatory]] or expiatory.<ref name=":0">{{Cite web |date=2011-06-22 |title=Propitiation or Expiation? Did Christ "Change God's Attitude?" |url=https://katachriston.wordpress.com/2011/06/22/propitiation-or-expiation-did-christ-change-gods-attitude/ |access-date=2017-07-08 |website=katachriston}}</ref><ref>{{Cite news |date=2003-05-12 |title=Sacrifice: the Way to Enter the Paschal Mystery |url=https://www.americamagazine.org/issue/433/article/sacrifice-way-enter-paschal-mystery |access-date=2017-07-08 |work=America Magazine |language=en}}</ref><ref>{{Cite journal |last=Daly, SJ |first=Robert |date=March 2003 |title=Sacrifice Unveiled or Sacrifice Revisited: Trinitarian and Liturgical Perspectives |url=http://cdn.theologicalstudies.net/64/64.1/64.1.2.pdf |journal=Theological Studies |volume=64 |pages=24–42 |doi=10.1177/004056390306400130 |s2cid=170816180}}</ref>

==History==
As early as the year 200, the Church Father [[Irenaeus]] referred to Mary as the cause of our salvation ({{Langx|la|causa salutis}}) given her ''fiat'' ("let it be").<ref name="Fiores">{{Cite web|url=http://www.zenit.org/article-5650?l=english|title=ZENIT - Why It's Not the Right Time for a Dogma on Mary as Co-redemptrix|date=2008-09-28|access-date=2017-07-08|url-status=bot: unknown|archive-url=https://web.archive.org/web/20080928031618/http://www.zenit.org/article-5650?l=english|archive-date=2008-09-28}}</ref>
  
The concept was especially common in the late [[Middle Ages]], when it was promoted heavily among the [[Franciscans]], and often resisted by the [[Dominican Order|Dominicans]]. It is an idea which was the subject of considerable theological debate, reaching a peak in the 15th century.<ref>Ott 256</ref> By the early 16th century the hopes of the concept becoming Catholic doctrine had receded, and have never seriously revived.

A number of theologians have discussed the concept over the years, from the 19th-century Father [[Frederick William Faber]], to the 20th-century Mariologist Father [[Gabriel Roschini]].<ref>[[Gabriel Roschini]], ''Compendium Mariologiae'', Roma 1946.</ref> The term Co-Redemptress was used by [[Pope Leo XIII]] in 1894.<ref>[http://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_08091894_iucunda-semper-expectatione.html Iucunda Semper Expectatione (September 8, 1894) | LEO XIII<!-- Bot generated title -->]</ref> "For in the Rosary all the part that Mary took as our co-Redemptress comes to us..." In his 1946 publication ''Compendium Mariologiae'', Roschini explained that Mary did not only participate in the birth of the [[Physical property|physical]] Jesus, but, with conception, she entered with him into a [[Spirituality|spiritual]] union. The divine salvation plan, being not only material, includes a permanent spiritual unity with Christ. Most Mariologists agree with this position.<ref>Schmaus, Mariologie, München, 1955, 328</ref> 

The title tends to be most popular among conservative Catholics.<ref name=san/> Modern proponents see some support in ''Inter sodalica'', a 1918 commemorative letter of [[Pope Benedict XV]] to a Roman [[sodality]]:<ref>{{cite book |author=[[Kenneth Scott Latourette]] |title=Christianity in a Revolutionary Age |volume=4 |publisher=Harper & Brothers |location=New York |year=1961 |page=116 |url=https://archive.org/details/christianityinre0004lato_s4k6/page/116}}</ref>

:As the Blessed Virgin Mary does not seem to participate in the public life of Jesus Christ, and then, suddenly appears at the stations of his cross, she is not there without divine intention. She suffers with her suffering and dying son, almost as if she would have died herself. For the salvation of mankind, she gave up her rights as the mother of her son and, ''in a sense'', offered Christ's sacrifice to [[God the Father]] ''as far as she was permitted to do''. Therefore, one can say, she redeemed with Christ the human race. [translated{{by whom|date=January 2025}}; emphasis added]<ref>[[Pope Benedict XV]], [[Ecclesiastical letter#Letters_of_the_popes_in_modern_times|Apostolic Letter]] ''Inter sodalica'', AAS 1918, 181</ref>

In his encyclical on the [[Immaculate Conception]], ''[[Ad diem illum]]'', [[Pope Pius X]] said, "...since Mary carries it over all in holiness and union with Jesus Christ, and has been associated by Jesus Christ in the work of redemption, she merits for us ''de congruo'', in the language of theologians, what Jesus Christ merits for us ''de condigno''."<ref name=":1">[https://w2.vatican.va/content/pius-x/en/encyclicals/documents/hf_p-x_enc_02021904_ad-diem-illum-laetissimum.html Pope Pius X. ''Ad diem illum'', §14, February 2, 1904, Libreria Editrice Vaticana]</ref> 

Attempts{{such as|date=January 2025}} to promote a fifth Marian dogma were undertaken in the 1920s through 1940s, but did not come to fruition due to [[Pope Pius XII]]'s veto.<ref name=Dayton/> The concluding chapter of the [[Second Vatican Council]]'s [[apostolic constitution]] ''[[Lumen gentium]]'', which many theologians hold to be a comprehensive summary of [[Roman Catholic Mariology]], refers to Mary as "Advocate, Auxiliatrix, Adjutrix, and [[Mediatrix]]," but does not use the term "Co-Redemptrix."  Some, in particular the adherents of the [[The Lady of All Nations|Amsterdam visions]], have petitioned for a dogmatic definition of ''Co-Redemptrix'', along with ''Mediatrix'', but recent high-level comments in the church{{such as|date=January 2025}} have not encouraged these hopes.

On April 7, 2017, the [[Congregation of the Mother of the Redeemer|Congregation of the Mother Coredemptrix]] was renamed to the Congregation of the Mother of the Redeemer upon the recommendation of the [[Congregation for the Evangelization of Peoples]], due to the "theological ambiguity" of the title ''Coredemptrix''.<ref>{{cite press release|title=Changing the name of our Congregation of the Mother Coredemptrix|location=Thủ Đức|publisher=Congregation of the Mother of the Redeemer|date=April 7, 2017|accessdate=August 7, 2017|url=https://dongcong.us/thong-bao-thay-doi-ten-dong-dong-me-chua-cuu-chuoc-crm/}}</ref>

On two occasions — in December 2019<ref name=san/> and March 2021<ref name="Martín2021">{{cite web |last1=Martín |first1=Inés San |title=Once again, Pope Francis says Mary is not the 'co-redemptrix' |url=https://angelusnews.com/faith/once-again-pope-francis-says-mary-is-not-the-co-redemptrix/ |publisher=Angelus News |access-date=10 May 2024 |date=24 March 2021}}</ref><ref>{{cite web |url= https://www.catholicnewsagency.com/news/247025/pope-francis-jesus-entrusted-mary-to-us-as-a-mother-not-as-co-redeemer |title= Pope Francis: Jesus entrusted Mary to us as a Mother, 'not as co-redeemer' |author=<!--Not stated--> |date= Mar 24, 2021 |website= CNA: [[Catholic News Agency]]|publisher= |access-date= Mar 24, 2021|quote= Pope Francis on Wednesday said that Jesus entrusted the Virgin Mary to us as a Mother, “not as co-redeemer.”}}</ref> — [[Pope Francis]] has spoken out against the use of the term. At a Mass in the chapel of the Casa Santa Marta on April 3, 2020 Francis said: "She did not ask herself to be a quasi-redeemer or a co-redeemer: no. The Redeemer is one and this title does not double."<ref>{{cite news |url=https://www.detroitcatholic.com/news/pope-francis-reflect-on-the-seven-sorrows-of-mary-our-mother |author=Hannah Brockhaus |title=Pope Francis: Reflect on the seven sorrows of Mary, our Mother |publisher=[[Catholic News Agency]] |date=2020-04-03}}</ref>

==Proposed dogmatic definition==
There have been efforts to propose a formal [[Dogma in the Catholic Church|dogmatization]], which has had both popular and ecclesiastical support. The proposal for the dogma is often associated with the alleged apparitions of [[The Lady of All Nations]] to Ida Peerdeman, in [[Amsterdam]], [[Netherlands]]. The visionary reported that the Lady of the apparition repeatedly instructed her to petition [[Pope Pius XII]] to dogmatically define Mary's spiritual motherhood under the threefold title of Coredemptrix, [[Mediatrix]], and [[Advocate]]. The apparitions have the approval of the diocesan ordinary, Bishop [[Jos Punt|Jozef Marianus Punt]] of [[Roman Catholic Diocese of Haarlem-Amsterdam|Haarlem-Amsterdam]]. This came after the [[Congregation for the Doctrine of the Faith]] had affirmed the earlier finding of Bishop Johannes Huibers, a predecessor, that he "found no evidence of the supernatural nature of the apparitions".<ref name=cdf>{{cite web|url=https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19740525_signora-amsterdam_en.html|title=Notification regarding the alleged apparitions and revelations of Our Lady of All Nations in Amsterdam|author=Congregation for the Doctrine of the Faith|publisher=L'Osservatore Romano|date=1974-06-27|page=12}}</ref> The CDF affirmed his position on 13 March 1957 and again on 24 May 1972 and 25 May 1974.<ref name=cdf/>

The possibility of such a dogma was brought up at the [[Second Vatican Council]] by Italian, Spanish, and Polish bishops, but not dealt with on the council floor.<ref>Otto Hermann Pesch Das Zweite Vatikanische Konzil, Echter, 1993, 194.</ref> Subsequently, "not only did the Council not take the route of a dogmatic pronouncement, but it positively avoided using 'coredemptio'", and popes pointedly did not include such language in their encyclicals.<ref name=Perrella/>

In the early 1990s [[Mark Miravalle]] of the [[Franciscan University of Steubenville]] and author of the book ''Mary: Coredemptrix, Mediatrix, Advocate'' launched a popular petition to urge [[Pope John Paul II]] to declare Mary Coredemptrix ''[[ex cathedra]]''. Salvatore Perrella of the Pontifical Theological Faculty of the [[Marianum]] in Rome thought that this indicated "...a certain 'under-appreciation' of the Council's teaching, which is perhaps believed to be not completely adequate to illustrate comprehensively Mary's co-operation in Christ's work of Redemption."<ref name=Perrella/>

==Scriptural basis==
The [[New Testament]] is commonly cited in favour of this teaching:

*{{Bibleref2|John|19:25-27|DRA}}: "Now there stood by the cross of Jesus, [[Mary, mother of Jesus|his mother]], and his mother's sister, [[Mary of Clopas|Mary of Cleophas]], and [[Mary Magdalene|Mary Magdalen]]. When Jesus therefore had seen his mother and the disciple standing [[Disciple whom Jesus loved|whom he loved]], he saith to his mother: Woman, behold thy son. After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own." ''[[Lumen gentium]]'', the Dogmatic Constitution on the Church, states, "...In this singular way she cooperated by her obedience, faith, hope and burning charity in the work of the Saviour in giving back supernatural life to souls. Wherefore she is our mother in the order of grace."<ref>[https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html Pope Paul VI, ''Lumen Gentium'', November 21, 1964, §61]</ref>

*{{Bibleref2|Colossians|1:24|DRA}}:  "[I, [[Paul the Apostle|Paul]],] now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church”. 
**If Paul could fill up what was behind, so could the Blessed Virgin Mary ''a fortiori''. At the same time, this is easily interpreted as the task of all Christians to mediate the face of Christ to the world.<ref name=":0" />

==Opposing arguments==
Arguments opposed are that such a dogma might subtract from the redemptive role of Jesus Christ. [[Frederick William Faber]] says,
{{quote|Our Blessed Lord is the sole Redeemer of the world in the true and proper sense of the word, and in this sense no creature whatsoever shares the honor with Him, neither can it be said of Him without impiety that He is co-redeemer with Mary, ... [although] in a degree to which no others approach, our Blessed Lady co-operated with Him in the redemption of the world.<ref>{{Cite book|url=https://archive.org/details/bub_gb_BfwCAAAAQAAJ|page=[https://archive.org/details/bub_gb_BfwCAAAAQAAJ/page/n456 448]|quote=co-redemptress.|title=The foot of the Cross; or, The sorrows of Mary|last=Faber|first=Frederick William|date=1858|publisher=Thomas Richardson and Son|language=en}}</ref>}}

Faber recognized that the term ''Co-Redemptrix'' usually requires some explanation in modern English because so often the prefix ''co-'' tends to imply complete equality. He also explains that, "Thus, so far as the literal meaning of the word is concerned, it would appear that the term co-redemptress is not theologically true, or at least does not express the truth it certainly contains with theological accuracy."{{sfn|Faber|1858|p=448}} 

This concern is shared by Perrella.<blockquote>The semantic weight of this expression would require a good many other qualifications and clarifications, especially in the case under examination, where she who is wished to be proclaimed co-redeemer is, in the first place, one who is redeemed, albeit in a singular manner, and who participates in Redemption primarily as something she herself receives. Thus we see the inadequacy of the above-mentioned term for expressing a doctrine which requires, even from the lexical standpoint, the proper nuances and distinctions of levels.<ref name="Perrella">{{Cite web|url=http://www.ewtn.com/library/MARY/ormaria.htm|title=Mary's cooperation in work of Redemption|website=www.ewtn.com|access-date=2017-07-08}}</ref></blockquote>

It was rejected by the Vatican in the past because of serious theological difficulties.<ref name=Dayton>[https://udayton.edu/imri/mary/c/co-redemptrix-as-dogma.php "Co-Redemptrix as Dogma?", International Marian Research Institute, University of Dayton]</ref> In August 1996, a Mariological Congress was held in [[Częstochowa]], [[Poland]], where a commission was established in response to a request of the [[Holy See]]. The congress sought the opinion of scholars present there regarding the possibility of proposing a fifth Marian dogma on Mary as Coredemptrix, [[Mediatrix]], and Advocate. The commission unanimously declared that it was not opportune, voting 23–0 against the proposed dogma.<ref>''[[L'Osservatore Romano]]'', Weekly Edition in English [http://www.ewtn.com/library/MARY/ormaria2.htm 25 June 1997, page 10]</ref><ref name="cherald97"/>

Another argument is that it would also complicate [[Ecumenism|ecumenical efforts]] for a better understanding of the role of the Blessed Virgin Mary in the [[Salvation (Christianity)|salvation]] mystery of Jesus Christ.<ref name=Fiores/>

By 1998 it was doubtful the [[Vatican City|Vatican]] was going to consider new Marian dogmas. The papal spokesman stated "This is not under study by the Holy Father nor by any [[Congregation (Roman Curia)|Vatican congregation]] or commission."<ref name="cherald97">Joaquin Navarro-Valls, Catholic Herald, 1997-08-22, p.7.</ref> A leading Mariologist stated the petition was "theologically inadequate, historically a mistake, pastorally imprudent and ecumenically unacceptable."<ref name="message97">Father Salvatore Perrella, The Message, 1997-09-05, p.5.</ref> [[Pope John Paul II]] cautioned against "all false exaggeration";<ref>L'Osservatore Romano, January 1996</ref> his teaching and devotion to Mary has strictly been "exalting Mary as the first among believers but concentrating all faith on the [[Trinity|Triune God]] and giving primacy to Christ."<ref name="message97"/> In his 1994 Apostolic letter, ''Tertio Milennio Adveniente'', John Paul said, "Christ, the Redeemer of the world, is the one Mediator between God and men, and there is no other name under heaven by which we can be saved (cf. Acts 4:12)."<ref>[https://w2.vatican.va/content/john-paul-ii/en/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html Pope John Paul II. ''Tertio Milennio Adveniente'', §4, November 10, 1994, Libreria Editrice Vaticana]</ref> 

When asked in an interview in 2000 whether the Catholic Church would go along with the desire to solemnly define Mary as Co-redemptrix, then-Cardinal Ratzinger (later [[Pope Benedict XVI]]) responded that, "...the formula “Co-redemptrix” departs to too great an extent from the language of Scripture and of the Fathers and therefore gives rise to misunderstandings. ...Everything comes from Him [Christ], as the [[Epistle to the Ephesians|Letter to the Ephesians]] and the [[Epistle to the Colossians|Letter to the Colossians]], in particular, tell us; Mary, too, is everything she is through Him. The word “Co-redemptrix” would obscure this origin. A correct intention being expressed in the wrong way.<ref>Joseph Cardinal Ratzinger, ''God and the World: A Conversion with Peter Seewald''.  Ignatius Press, San Francisco, 2002, p. 306</ref>

In December 2019, at a Mass in St. Peter's Basilica celebrating the feast of [[Our Lady of Guadalupe]], Pope Francis said in referring to a picture of ''La Morenita'' that three terms came to mind, woman, mother and ''mestiza''; the latter because "Mary makes God a mestizo, true God but also true man.”  He also discouraged proposals for a new dogmatic title. "“When they come to us with the story of declaring her this or making that dogma, let’s not get lost in foolishness [in Spanish, tonteras],” he said."<ref name=san>[https://cruxnow.com/vatican/2019/12/pope-calls-idea-of-declaring-mary-co-redemptrix-foolishness/ San Martín, Inés. "Pope calls idea of declaring Mary co-redemptrix ‘foolishness’", ''Crux'', December 13, 2019]</ref> 

[[René Laurentin]], theologian specializing in Mariology, said “There is no mediation or co-redemption except in Christ. He alone is God.”<ref name=Harrison>[https://www.washingtonpost.com/local/obituaries/rene-laurentin-catholic-scholar-who-studied-visions-of-mary-dies-at-99/2017/09/17/4a7322ec-9bb3-11e7-9083-fbfddf6804c2_story.html Smith, Harrison, "René Laurentin, Catholic scholar who studied visions of Mary, dies at 99", ''The Washington Post'', September 18, 2017]</ref>

==References==
* Ludwig Ott, ''Fundamentals of Catholic Dogma'', Mercier Press Ltd., Cork, Ireland, 1955.
* [[Acta Apostolicae Sedis]], referenced as AAS by year.
* {{cite book|language=en-US|author=[[Mark Miravalle]]|url=http://www.latheotokos.it/programmi/LINGUE/INGLESE/corredentrix.pdf|title=Mary co-redemptrix : doctrinal issues today|pages=287|oclc=49687270|date=January 1, 2002|location=Goleta, Calif.|isbn=978-1579181765|publisher=Queenship Publishing|archive-url=https://web.archive.org/web/20171027212139/http://www.latheotokos.it/programmi/LINGUE/INGLESE/corredentrix.pdf |archive-date=27 October 2017 }} ([[Open Access]])

== Notes ==
{{Reflist}}

{{Virgin Mary}}
{{Authority control}}
[[Category:Catholic Mariology]]
[[Category:Titles of Mary, mother of Jesus]]