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Co-Redemptrix is both a title used by some Roman Catholics of Mary, the mother of Jesus and a theological concept, which refers to Mary's role in the redemption of man. It has always been controversial and has never formed part of the dogma of the Church. 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, to share his life, to suffer with him under the cross, to offer his sacrifice to God the Father for the sake of the redemption of mankind. Related to this belief is the concept of Mediatrix which is a separate concept but regularly included by faithful who use the title of co-redemptrix. The concept was especially common in the late Middle Ages, when it was promoted by many in the Franciscan Order, and often resisted by the 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〔“Therefore, one can say, she (is, the Blessed Virgin ) redeemed with Christ the human race.” Pope Benedict XV, Apostolic Letter ''Inter soldalica'', AAS 1918, 181. There has not been a retraction so far, nor any equivalent statements since.〕 though it is not included in the concluding chapter of the dogmatic constitution Lumen gentium of the Second Vatican Council, which chapter many theologians hold to be a comprehensive summary of Roman Catholic Mariology. Some, in particular the adherents of the Amsterdam visions, have petitioned for a dogmatic definition, along with Mediatrix,〔(News Report on the Mediatrix Petition to the Pope )〕 but recent high-level comments in the Church have not encouraged these hopes. ==Teaching== The concept of Co-redemption is not new. Even before the year 200, the Church Father Irenaeus referred to Mary as "causa salutis" (cause of our salvation) given her "fiat"〔("Why It's Not the Right Time for a Dogma on Mary as Co-redemptrix", ''Zenit'', October 21, 2002 )〕 It is a concept which was the subject of considerable theological debate, reaching a peak in the 15th century,〔Ott 256〕 but attempts to have it declared a dogma were not successful. In general it was supported and promoted by medieval Franciscans and opposed by Dominicans. 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.〔Gabriel Roschini, ''Compendium Mariologiae'', Roma 1946.〕 In his 1946 publication ''Compendium Mariologiae'', Roschini explained that Mary did not only participate in the birth of the physical Jesus, but, with conception, she entered with him into a spiritual union. The divine salvation plan, being not only material, includes a permanent spiritual unity with Christ. Most Mariologists agree with this position.〔Schmaus, Mariologie, München, 1955, 328〕 Mary suffered willingly under the cross〔“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.” Pope Benedict XV, Apostolic Letter ''Inter soldalica''.〕 and, in a sense, offered His sacrifice to the Eternal Father.〔“and sacrificed him for the reconciliation of divine justice, as far as she was permitted to do.” Benedict XV, ''ibidem.'' – “It was she, the second Eve, who, free from all sin, original or personal, and always more intimately united with her Son, offered Him on Golgotha to the Eternal Father for all the children of Adam, sin-stained by his unhappy fall.” Pope Ven. Pius XII, encyclical ''Mystici corporis''.〕 The concept of Mary offering Christ's sufferings is theologically complex. Christ offered Himself alone; “the Passion of Christ did not need any assistance.”〔St. Ambrose, De inst. virg. 7, cited from Ott, Dogmatics.〕 It is according to the spirit of the offertory within the Holy Mass, in which those assisting in the Sacrifice bring their particular offerings, personal hardships, etc., and offer them to the Lord to be included in His Sacrifice, inasmuch as they belong to His mystical body; just the same, they also offer the Lord's own Sacrifice, acknowledging the littleness of their own offerings and the fact that not even the greatest effort, of itself and apart from Christ, can be of God's use. A priest is, in a sense, able to participate in the Sacrifice in a sacramental manner. The Holy Office has forbidden reference to Mary as a priestess. The Blessed Virgin “merits for us de congruo”, that is, by way of a fitting reward without any self-binding on God's side, “what Jesus Christ merits for us de condigno”, that is, God binding himself to give the reward.〔Pope St. Pius X, encyclical ''Ad diem illum'' 14〕 It is uncertain whether St. Pius means with “us” all mankind except Christ's human nature and Mary, or only those living after Mary's merits, since the former would without necessity break the general rule that the effect comes after the cause. What concerns post-Assumption graces, it is a pious opinion that the entirety of them is effected not without an intercession of Mary,〔“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.〕 The Roman Catholic view of Co-Redemptrix does not imply that Mary participates as equal part in the redemption of the human race, since Christ is the only redeemer.〔1Tim 2,5〕 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.〔Ott Dogmatics 256〕 Also if the Blessed Virgin intercedes for all graces that are given, this is not because God needed her intercession in any way to give them; rather, 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”.〔Second Vatican Council, dogmatic constitution Lumen gentium 62, citing St. Ambrose, Epist. 63: PL 16, 1218.〕 Pius XII has thus in ''Munificentissimus Deus'', the bull defining the Assumption dogma, used the alternative expression "the revered Mother of God, () joined () with Jesus Christ in one and the same decree of predestination () as the noble associate of the divine Redeemer".〔Munificentissimus Deus 40〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Co-Redemptrix」の詳細全文を読む スポンサード リンク
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