On 4 November 2025, the Dicastery for the Doctrine of the Faith published a doctrinal note entitled “Mater populi fidelis”. The subtitle clearly indicates the subject of this note: “On Some Marian Titles Regarding Mary’s Cooperation in the Work of Salvation”, with the main focus on two titles: ‘Co-Redemptrix’ and ‘Mediatrix.’
One of the reasons for the appearance of this document is the presence in the Catholic Church of groups of believers who promote new forms of veneration of Mary or call for the proclamation of new Mariological dogmas. Controversy surrounds the question of the extent of the Virgin Mary’s participation in the salvation of humanity. These discussions were stimulated by the proclamation of the dogmas of the Immaculate Conception of the Virgin Mary (1854) and her Assumption into heavenly glory with body and soul (1950).
The new document of the Dicastery for the Doctrine of the Faith states that the idea of the Virgin Mary’s cooperation in the salvation of humanity is quite traditional in Western theology. In particular, similar ideas were already expressed by St. Augustine. Mary’s motherhood is not merely biological and passive. It is active and involves her participation in Christ’s saving mission. In the Latin tradition, Mary’s cooperation is seen primarily in the fact that she gave birth to Christ and became the Mother of the Saviour.
Another aspect of Mary’s cooperation is her presence at the Cross during Jesus’ suffering. In the Latin tradition, dating back to the Middle Ages, Jesus’ words spoken to Mary from the Cross: Woman! Behold your son, and also the words to John the Evangelist: Behold, your mother! (Jn 19:26-27), refer not only to St. John, but to all humanity. Thus, by Christ’s command, Mary becomes the Mother of all Christians.
The title “Co-Redemptrix” has been used in Catholic theology since at least the 15th century. This term is also found in some papal documents of the 20th century. However, the teaching about the Virgin Mary as Co-Redemptrix has never been an official doctrine of the Roman Church. Therefore, there has never been a consolidated interpretation of this title in Catholic theology. The current document notes that the use of the title ‘Co-Redemptrix’ can give rise to significantly different interpretations. This is precisely what makes this title extremely vulnerable.
The conclusion of the Dicastery for the Doctrine of the Faith is quite clear. The use of the title ‘Co-Redemptrix’ in relation to the Mother of God is considered inappropriate: “This title risks obscuring the unique salvific mediation of Christ and, as a result, could create confusion and imbalance in the harmony of the truths of the Christian faith”.
Another controversial Marian title is “Mediatrix”. For many centuries, the Catholic Church has practised calling Mary “Mediatrix of All Graces”. The new doctrinal note emphasises that biblical teaching clearly speaks of Christ as the only Mediator: For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all (1 Tim 2:5-6).
The document “Mater populi fidelis” emphasises the need to use the title “Mediatrix” with extreme caution. When speaking of Mary’s mediation, we must not forget the unique mediation that is associated exclusively with Christ the Saviour. Therefore, our understanding of redemption must remain Christocentric.
The Dicastery for the Doctrine of the Faith points to another important aspect of this topic. Biblical teaching suggests that every person can be involved in the plan of salvation as a co-worker and mediator of Christ. Jesus says: Whoever believes in me, the works that I do, he will do also, and greater works than these he will do (Jn 14:12). If we can speak of the cooperation of every Christian with Christ in the work of salvation, then we can apply this even more so to the Virgin Mary.
The document “Mater populi fidelis” specifically emphasises that the term “Mother” is the most adequate expression of the doctrine of the Blessed Virgin Mary. Mary became the Mother of the Son of God, but at the same time she is also the spiritual Mother of all Christians, since she ‘gave birth in faith to all Christians who are members of the Mystical Body of Christ. In other words, she gave birth to the whole Christ: the Head and the members.’
That is why the doctrinal note suggests perceiving Mary’s cooperation in salvation precisely through her motherhood: “In Mary’s motherhood, everything we can say about motherhood by grace and her present place in the Church is synthesized”. It is important that the category of ‘motherhood’ does not contradict biblical revelation and therefore does not destroy the Christocentricity of ecclesial consciousness.
In general, it should be noted that doctrinal note, in expounding Catholic teaching on the Blessed Virgin Mary, insists above all on maintaining a clear Christocentric consciousness. Any idea, doctrine, or term that threatens this Christocentricity must be rejected. The view of Mary should not distract Christians from Christ.
The doctrinal note “Mater populi fidelis” is a programmatic theological document in the field of Mariology. It clearly sets out the position of the Catholic Church on issues that have been actively discussed over the past few decades. The text of the document leaves no doubt that initiatives to proclaim a new Mariological dogma have been definitively rejected by the Vatican.
An extended version of the analysis of this document, carried out by Professor Volodymyr Bureha, can be found on our website in the ‘Analytics’ section or at this link: https://www.academic-initiative.org.ua/wp-content/uploads/2026/01/Theotokos.pdf (in Ukrainian)
