The prayer and the picture of the Lady and Mother of All Nations are a totally peaceful preparation for the threefold, last Marian dogma: Mary Coredemptrix, Mediatrix, and Advocate. The Mother of All Nations promises that this dogma will bring the world true peace.


From the brochure Origin Messages Significance, 2002
The term ‘Coredemptrix’ has a long-standing tradition in the Church. The idea is to be found among Church Fathers, saints and popes. Edith Stein, Maximilian Kolbe, Padre Pio, Mother Teresa and Sr. Lucia from Fatima have strongly advocated it in our times. John Paul II used the term several times. It is interesting that it were the Dutch bishops who in 1943 when entrusting the Dutch people to the protection of Mary, highlighted the title ‘Coredemptrix’ and theologically elaborated on it. The bishops emphasized that only Christ is the Mediator between God and the human being (Cf. 1 Tim 2:5). Everything Mary gives, comes from Him. She is Mediatrix and guardian of her Son’s graces. She intercedes for us with her Son. She is, however, also Coredemptrix because she was instrumental in his work of redemption and participated in it (Cf. Lk 1:38). Mary’s role, John Paul II says, has its origin in the triune God Himself, “who wanted to bring about and accomplish the great mysteries of the history of salvation by means of the responsible and faithful cooperation of the humble handmaid of Nazareth.” (Pope John Paul II, in an address to the International Colloquium on Mariology, Rome, October 13, 2002) In this way Mary is the image of the Church. In this cooperation a special dimension of the redemption becomes visible that has a direct bearing on us, namely our own participation in the redemption, our own answer to it. Mgr. J. M. Punt, bishop of Haarlem expressed it as follows: “In essence every human being is called upon to cooperate in the redemption through Christ, in order – as St. Paul writes – ‘to make up in our own body all the sufferings that still have to be undergone by Christ’. All our prayers, sufferings and works become redemptive in as far as the human being is united with Christ, in faith and life (Cf. Salvifici Doloris nr. 25, Pope John Paul II). Mary takes up an unique position in this: her divine motherhood unites her in a supreme way with Him, from the time before his birth till after his death. Conceived without sin, she was created in the original fullness and freedom as God had intended for the human race. That was why she could respond in free surrender to Gods love and redemption on behalf of the human race. As ‘Associate of the Redeemer’ she was predestined to go along the same way as Christ, persevering unto the Cross (Cf. Jn 19:26,27). Her sorrows merged with his sorrows. Her sacrifice with his sacrifice (Cf. Lumen Gentium 58). Inseparable then, inseparable now. Therefore, as the Church teaches us, she has been taken up to heaven with soul and body. Therefore she is also glorified. This deep union and coredemptive suffering underlie her universal, mediating motherly role.” The first four marian dogmas focus on Mary’s life and assumption into heaven. The fifth dogma wants to formulate her universal role in God’s redemptive plan now. “Taken up to heaven”, the Vatican Council states, “she did not lay aside this saving office but by her manifold intercession continues to bring us gifts of eternal salvation.” (Cf. Lumen Gentium 62) This coredemptive, mediating role of Mary is not a human invention, it is a divine plan, deeply willed by the Father, the Son and the Holy Spirit. By solemnly proclaiming this dogma, the Church gives her free consent to the Redemption and glorifies God Himself in fully recognizing his plan of salvation. This solemn proclamation enables Mary to fully unfold the preeminence of her titles and universal motherhood and to bestow ‘grace, redemption and peace’ to humanity and the world. It is the road to a new ‘Cana’, enabling Mary to touch her Son’s heart and bring about a unique outpouring of the Holy Spirit in our dramatic times. It is the gate to a new evangelization and to true ecumenism in the Third Millennium.

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