A matter of some notable contention and debate among a particular religious organization exists that can help to explicate and elucidate the nature of the main branch of Christianity, the Roman Catholic Church, in terms of the history of this world.  And, it is not inconsistent to say that the point of view covered is of Christological concern because all of human history is said to revolve around the reality of Christ. 

The spiritual controversy in question concerns how far a proposed future statement, called a dogma, ought to go in better defining a rather important aspect of religious belief and associated devotion of great concern to millions of believers. 

The Blessed Virgin Mary is, contrary to much Protestant and other misunderstanding, deliberate and otherwise, definitely not worshipped by Roman Catholics; she, however, as the ever Holy Mother of Jesus Christ, the Son of the Father, the Lord God Almighty, is both venerated and honored supremely above all other human beings because of her permanent and significantly unique status as great part of the history of spiritual redemption.  

Equally, Catholics, of course, as another pertinent example, do not, in fact, worship “plaster saints” but only use such obviously symbolic objects as logical means of giving a physical representation to, thus, simply help focus people’s thoughts; this means, therefore, religious thoughts given toward prayer and devotion to the requisite, theologically-based attempt at achieving holiness for at least themselves and, hopefully, their own families.

Why is there said, however, to be a great and urgent need for correctly announcing a new dogma concerning the title of “Coredemptrix” concerning a further defining of her role in terms of spiritual salvation.   It is reasonable, to say the very least, that all those who would knowingly denounce or have contempt for the Blessed Virgin Mary would surely offend her one and only Son, Jesus Christ, the Second Person of the Holy Trinity; thus, the centrality of Christ, the ultimate reality, is not at all diminished in terms of aforementioned Christology. 

Mary’s significant and pivotal existence is, therefore, always a much needed aspect of all of the totality of salvation history for all human beings, according to the fullness of the teachings and holiness of the Roman Catholic Church, which ought to, also, be so validly true for all of Christianity by its logical implication for humanity.

Some great and learned scholar of the Church must then come to properly and, moreover, convincingly define this critical matter of this discussed article, as once did, for instance, occur with Duns Scotus regarding the Doctrine of the Immaculate Conception that even had baffled such a magnificently great scholar and mind as that possessed by St. Thomas Aquinas who could not, finally, reconcile himself to such a dogmatic statement.   

Since 1854, nonetheless, as a good related example, the Church has very adamantly stood by this dogma as a spiritual affirmative necessity of and for fully Catholic belief, meaning pertaining toward, in effect, accepting the whole totality of the Faith itself.

Many pious and devoted Catholics would, therefore,sincerely wish Pope Benedict XVI to, thus, declare the Blessed Virgin Mary (BVM) the Coredemptrix, Mediatrix and Advocate of humanity as the fifth official Marian dogma (article of faith) absolutely mandatory for all believing Catholics.  

For instance, Dr. Mark Miravalle of the Franciscan University of Steubenville, organizer of the "Vox Populi Mariae Mediatrici" movement [interested readers can consult that website for much elaborated argumentation], has, therefore, publicly promoted the selected date of May 31st as the appropriate date for the promulgation of the dogma, which was formerly the liturgical feast of Mediatrix of All Graces, established by Pope Benedict XV.

The formal and full title for Mary, in terms of a dogmatic statement, would then be: "Mediatrix of all Graces, Coredemptrix and Advocate" as would be so appropriate for the Holy Mother of God.  Thus, the reality of Jesus as Lord and Savior is not all diminished in its holiness but, moreover, emphasized even more so by acknowledging that there is a critical and vital structure to the greater comprehension of the totality of the fullness, of the means of salvation; this salvation, moreover, is made so necessary by the New Eve, the BVM, to undo the horrible error, the commission of Original Sin, of the (original) Eve cast out of the Garden of Eden.

 As with all dogmas, of course, the new dogma will make that much more explicit what may have been only implicitly thought of prior to the later proper development of the dogmatic understanding and comprehension, in terms of the kind of dogmatic development as known to John Henry Cardinal Newman, of the highly involved and invoked centrality of the Marian reality for needed religious faith and the defense of holiness.

For Catholics, dogmas, in terms of integral orthodoxy, do not evolve but become better known through the working out of ideas and arguments over the course of time as God’s plan; this becomes “revealed” to men’s minds as to a progressive unfolding held always within the original time of revelation that ended with the death of St. John, the last of the 12 disciples; this pertains to what become simply better and more clearly understood concepts achieved through seeking rigorous definitions to satisfy religious questions needing answers for the faithful. 

This means that dogmas are not reached a priori but, rather, a posteriori in terms formulating doctrines and cognition transformed into dogmas, not the foolish or unwise seeking of any novelties, innovations, against Church Tradition or the Magisterium or Scripture.

Rather, each and every Catholic dogma must be in formal and official conformity with all three pillars of the Faith, meaning Tradition, Magisterium, and Scripture.   In forever sharp contrast, the Protestants, of course, being held to be heretics have only their Scripture, Sola Scriptura, alone to serve all their needs; this is as to belief, so that all believers can, in effect, become their very own popes, as is so seen in the literally thousands upon thousands of competing sects and cults that keep on multiplying, century by century, with their blatant nominalism in reasoning.  

The proper pronouncement of dogmas, doctrines, and other such important articles of faith has the right and appropriate effect, moreover, of always better defining, correctly and precisely, what it truly means to fully hold to the universal Faith, which is, in fact, the correct definition of the Catholic Faith itself.  

The "Mediatrix of all Graces, Coredemptrix and Advocate" would, therefore, have such a true significance and cognate meaning for the faithful if it stays manifestly forever within the context of the aforementioned three pillars that do definitionally contain all of the permanent truths of Catholicism in the past, now, and into the future.  

Thus, the hoped for fifth official Marian dogma will not be created as a supposed novel statement having only just sentimental or argumentative regard for the higher needs of religious cognition and definition.   Who denies knowingly the justice, honor, and veneration due to the BVM must, logically speaking, transfer that same condition and judgment of injustice, dishonor and a lack of veneration, not to say requisite worship, due to the Son of the Holy Mother of God.

In this aforementioned manner, who says A must say B; the plain spiritual logic is, therefore, inexorable, inescapable, and ineffable as well as indicative supremely of the Truth, obtained by strict adherence to orthodoxy, pertaining to the Faith.  She acts an advocate, as is known, for the suffering people of this world who greatly benefit from her ability to intercede in such a good and morally beneficial manner for a fallen humanity made subject to the human condition.

This connects superbly with Christ saying that none can meet the Father without going before Him first, thus, how can anyone, by extension, disrespect, ignore, discount, or slight the BVM in the proclaimed process of supposedly worshipping her Son without mental or moral reservations or qualifications? 

Either Jesus Christ is worshipped as the true Son of the Father or not; either the BVM is given her due justice, honor, and veneration, in an analogous manner in terms of the argumentation presented here, as the Mother of the only Savior, Jesus, or not.  There is no middle ground for those who say that they truly believe unreservedly that Jesus is the Christ and that Mary is His genuine mother so conceived without any sin, literally, the Immaculate Conception. 

Such aforementioned considerations, however, are, of course, not ever meant to attempt to supposedly raise Mary to the same level as God; she is never to be worshipped; this is not an effort, as those who wish to slander this cause would say, to wrongly create a bisexual godhead for Catholics or Christians; such would be, therefore, a clear contempt for Catholic orthodoxy. 

Far from it, rather, the careful and precise delineation of this suitable dogma will substantiate better all previous dogmas, yield honor to Tradition, Magisterium, and Scripture, and show forever affirmatively to all non-Catholics that the Catholic Faith is a most serious matter indeed; this is inclusive of when it defines dogmas highly illustrative of what it proclaims as to its being the only ultimately valid means of spiritual salvation, the dogma of extra ecclesiam nulla salus est.

Therefore, this hoped for explication, extrapolation, and verification of this extremely important and requisite dogma in favor the of the BVM is not anything extreme but, rather, simply fully consistent with all that has notably gone on in such thinking before as well as all such future, intellectually rigorous considerations that may occur.   Ex cathedra pronouncements by popes are, moreover, not ever frivolous things, to say the least; they both properly and courageously form the solid and profound backbone of orthodoxy.  

Against the current wave of supposedly sophisticated, “professional” or militant atheism in the now early 21^st century, the Church spiritually needs to do what it did in the mid-19^th century to confound and irritate, dismay and annoy, its many enemies by supremely defending the Faith in terms of all dogmatic assertions.

But, let it not be improperly thought, in reiteration, that the fifth Marian dogma would be an assumed innovation of any kind, shape, type, or degree whatsoever; it would be firmly and correctly in line with what Cardinal Newman appropriately understood concerning the proper development of Church teachings in their most vital and requisite sense, in their commitment to orthodoxy above all lesser considerations.  

All the Marian dogmas are meant, as with all titles of Our Great Lady such as the Queen of Angels, Queen of Heaven, Mother of the Church, Defender of the Poor, etc., to necessarily direct attention, moreover, to her Son for the sake of better promoting both an enriched and enriching salvation and, therefore, the Gospel of Life. 

Nothing, moreover, is to be ever detracted from either God, Christ, or the Holy Ghost or the Holy Trinity all together, rather, an improved understanding and comprehension of the divine grace accorded, by the loving existence of Holy Mary, is that much more magnificently added to all of the treasures of Holy Mother Church. 

True ecumenism is support for the search for common truth that necessarily leads to orthodoxy, which is a rejection of all of paganism and heresy and disunity; as truth does not, by definition, contradict truth, there is no logical division of Mary set against redemption for all of humanity; contrary to much subjectivist opinion, churches that do assert authority usually gain adherents while those that neglect this aspect of worship generally tend to lose members, which justifies, once again, the important need for, thus, formulating and proclaiming dogmas at any moment in history. 

On that last above previous point, these same nominalist critics, using such decidedly parlous “reasoning,” would have even mightily objected to (all of) the Catholic Reformation conducted against Protestantism for fear of offending any heretics; such rather blatant absurdity cannot be more palpable or ludicrous.

Thus, it is prayerfully hoped, (well) before the great pontificate of Pope Benedict XVI ends, that the inspired Bishop of Rome, the Vicar of Christ on Earth, the Supreme Pontiff, will proudly issue an ex cathedra pronouncement in redemptive defiance of an immoral, postmodern nihilism with its ugly and secularly glorified Culture of Death.  The fifth Marion dogma will, therefore, more than uphold the spirituality and truth of the Culture of Life.

Athanasius contra mundum!

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