0:00 In the name of the Father and of the Son and of the Holy Spirit. Amen. Let us begin with a prayer on the 15th [music] day in the month of November in the year of our Lord in 2025. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.
0:46 Amen. In the name of the Father and of [clears throat] the Son and of the Holy Spirit. Amen. Thank you for joining this evening. Well, evening in Rome, Italy, where I'm right now in Italy. I just finished mass about 20 minutes ago, the V vigil mass for Sunday. And I have to find my voice here because naturally I'm I don't speak English here. I speak Italian. So, I'm trying to rewire my brain while I'm transmitting at the same time. What I'd like to talk about today is the same theme I began to address last week in some of my talks, whether it's the Saturday Saturday live
1:32 TLIG Zoom or the Sunday live DW Zoom. [clears throat] And the theme that I've been addressing is the recent papal um it's not even a papal statement. It's a lowgrade magisterial teaching. There are four different levels of magisterial authority and this constitutes the lowest level of magisterial authority. this statement that came out by the DDF, the Dcastastery for the doctrine of faith. And I want to make clear that this statement, materialis, the mother of the faithful people, the Christian faithful, constitutes a doctrinal note.
2:18 Okay? Which is distinct from a papal state statement or teaching. It's not papal teaching. It's a doctrinal note. Yes. The document bears the pope's signature as do most documents, but that doesn't make it a direct papal teaching. You see, so there are different levels of magisterial teaching. And why do I wish to empath emphasize this at the start? Because it's generated a little bit of controversy among those who believe that Mary should have the title called redemptrics, which he did not take from her. Meaning I shouldn't say he because the pope didn't write this. It was the DDF that did which the the Castro for the doctrine of faith did not take from her but it simply clarified and qualified the title. Now certainly the
3:05 emphasis is on her subordinate role in the work of redemption subordinate to that of Christ. We all know Mary's not God. So why do you have to tell us this? Is this meant for the Protestants who think that we worship Mary? Not all of them do of course. So the question is what is the purpose of this doctrinal note by the DDF if not to cl I don't know clear the air clarify some misunderstandings of what the title means that's my understanding of the purpose of this note why it came now because there's a movement as you know on the part of many uh that is championing the cause of Mary receiving the title
3:51 several titles. Well, one is called Redemptrics, the other one is Advocate, the other one is Mediatrix. And hopefully that this will um flow into a fifth Marian dogma. Now, I'm all for these titles. I'm all for the Marian dogma. But the question is, how are these titles to be understood properly within the context of Christ's redemption? Okay. So the purpose of this doctrinal note from what I understand being here in Rome talking to several prellets of the Vatican and so forth is to clear the air and to qualify the meaning of these titles. Now this is not the first time the Vatican has addressed this. It addressed this about oh 20
4:38 something years ago when this was presented to the Vatican. They had actually a um and I mentioned this in my doctoral dissertation. The Vatican had a sort of like a symposium um where they discussed the opportuness of the three titles I just mentioned. Now if you want to know when this was um let me pull it up for you. This meeting was in uh 1996. Okay. So what was that 30 years ago? just about 30 years ago and it was the 12th international marological congress.
5:23 Now in month in in August of August of 1996 this marological congress was asked by the holy sea to study the possibility of the opportunist of a definition of the marian titles mediatrix called redemptrics and advocate. So this document is not the first time the Vatican is addressing this. It's passing over it again after it addressed it already in 1996. Now it's noteworthy that in 1996 it made this statement during this international marological congress and the statement um is as follows. Um let's see here. I'm looking at it right now. It states even if the titles were
6:10 assigned even if the titles of co-redemptrics advocate medatrix in honor of Mary were assigned a content which could be accepted as belonging to the deposit of faith which it can by the way I could tell you as a theologian it can okay these titles can be placed within a content belonging to the deposit of faith but it says even if it could the definition of these titles However, in the present situation would be lacking in theological clarity. As such, titles and the doctrines inherent in them still require further study in a renew trinitarian, ecclesiological, and anthropological perspective." Okay, that's the statement
6:56 of the 1996 International Marological Congress asked by the Holy Sea to convene and study the opportuness of these definitions of corredemptrics advocate mediatrics. Here we are 29 years later and the Vatican [clears throat] issues another statement on the same issue same question focusing mostly on media on uh co-redemptrics not so much advocate or mediatrix the emphasis is on co- redemptrics okay because this is a title that bears with it a double meaning so I prepared a theological response in answer to several questions people have asked who championed in the title co redemptrics as do I. Now I want to say from the start and I want to make this very clear. You can all use the
7:44 title correct. The Vatican never says it's prohibited to pronounce the word co redemptrics in relation to Mary in the context of Mary. It never says that. And this is what this talk is about. Clear the air of all these papal bashers. I've heard quite a few of them attacking Pope Leo. Excuse me, but what you don't realize is number one, you're trying to play the theologian and you're not qualified to stay in your lane. Pope Leo didn't write this. Okay? So, you're bash you're bashing the wrong p person. Don't attack the pope. It's the DDF that prepare this. Okay? These people just like to shoot aimlessly without knowing who they're hitting. All right? So you can use the title called
8:30 redemptrics but as long as it's used properly and that's what this talk is about. Okay. So what are the questions people are asking? Well they're saying okay there are several Roman pontiffs even saints even revelations approved by the church in which the expression is used called redemptrics and these publications are in circulation throughout Christendom today. The Catholic Church is still producing these works that contain statements of pontiff saints and revelations in which Mary's referred to as co- redemptrics. What are we supposed to do? Burn these books? Of course not. Again, the Vatican never prohibits the use of the title co-redemptrics in relation to Mary so long as it's properly understood. And I'll explain how it's properly understood in a moment. But in answer to this question,
9:17 I emphasize that this statement materialis is a doctrinal note. Okay? Mopoli fidelis. Say that three times fast without being tongue tied. It's a Latin expression. Means mother of the faithful people or we say nowadays Christian faithful. And it says right on the title, it's a doctrinal note. It's not a papal statement. Okay. [laughter] Now, let's get to the point I wish to make here. How to properly understand it. How to interpret this work so as not to go off the rails and misjudge the purpose of this document and what it
10:03 states. Okay. So, the first thing it's a doctrinal note. That second thing in the presentation section it stresses the different senses in which Mary's titles may be used. So there's a strict sense, a subordinate sense, a spiritual sense and the senses go on and on. But there are two principal senses that this document focuses on. the strict sense which may synonym synonymously be referred to as the insubordinate sense. What does that mean? That it correds means Mary's work of redemption is equal to Christ's. It's not subordinate. It's insubordinate. Meaning her role is as powerful as and
10:51 equal to the redemptive work of Christ. The Vatican says, "No, this is incorrect." And the Vatican's right. Mary's not God. She cannot cancel original sin, which is part of redemption. Only Christ can do that. Mary had to be redeemed of original sin by Christ. Do you think her immaculate conception was the result of God we waving a magic wand over her? It was the result of Christ's timeless incarnation, hidden life, passion, death, resurrection, sending forth the Holy Spirit, ascension, all the all those things, all these mysteries of our faith in Christ's lifetime constitute his redemptive work. And that redeemed Mary even before Adam and Eve were created.
11:38 That's why it's called Christ's timeless merits. And the merits of Christ are known in theology as condine merits. Okay? They're freely given without any merit on the part of the recipient. This cannot be said of any human creature. No human creature can merit for another graces freely. It can't do it. The only thing we can do is assist through our intercessory prayer. our sacrifices, our virtues, our reception of the sacraments. Other people in the spiritual network, so to speak, advance in holiness, convert, free
12:23 themselves from purgatory, expedite their admission from purgatory to heaven through indulgences. Okay, but we're not giving them merit. We can't give another person merit. Only Christ can give us, obtain for us condine merit and give to us the gift of being freed from the yoke of Satan that we were bound by through original sin of our parents. We are all conceived in sin due to no fault of our own. We inherit not the guilt but the consequence of original sin. We are not guilty of original sin. Only Adam and Eve are. But we nonetheless bear the consequence
13:09 which is being conceived with it. This is a teaching of the fathers of the doctors of the church since time immemorial. Only Christ the God man can expedate original sin. Mary can do that. So therefore she's not on the same level as Jesus Christ when it comes to the work of redemption. Hence the strict sense of the title called redeem being inopportune in relation to Mary. However in the subordinate sense where Mary acquires congruous merit unlike the condine merit of Christ. It is opportune. The title co redemptric is opportune in
13:56 relation to Mary in the subordinate sense of the word. Not the strict condense of the word. Okay? Hopefully that's clear. Only Christ can redeem us of Satan and sin. Mary can't. She's redeemed as well like we are of original sin. With us it happens at baptism. With her it happened at the moment of conception. Okay? And not only was she freed from original sin like we are at baptism, but she was immune from the effects thereof. We're not immune from the effects. Even after baptism, we have what's called concupisence, the inclination to sin. Mary didn't have that. She was the God's masterpiece. It was like the new Eve literally without any consequence of original sin.
14:44 And Jesus, the new Adam. These are titles Paul gives, you know, Jesus and Mary. So Mary was above this fallen world in her spiritual state. Not her body, her spiritual state. Certainly her body like that of Christ had to die because it was subject to this fallen world and it had to die and be raised again without corruption. Some people argue Mary didn't die. Mary didn't die. I've heard people say this in Italy. She never died. That's that's a heresy. Well, guess what? That means you haven't read your Christian Catholic faith. All you have to do is read Pope Pius the 12th's statement on Mary's bodily assumption into heaven. He mentions her death more than five times in that encyclical.
15:32 Okay? Yes, she did die. So did Christ, but not subject to corruption. Okay? But her soul was immune from all the consequences of original sin. So she didn't experience let's say concupisence and impairment um of the intellect the will when corresponding to God's grace like we do sometimes due to ignorance and and so forth as Maximus the confessor articulates more beautifully than anyone else when he talks about the arthropos and the logos and etc the Greek words explaining the different applications of the human will in corresponding to corresp responding to God's grace. So in the strict sense of the word, Christ's work
16:17 of redemption surpasses that of Mary's. Mary participates in Christ's work of redeeming, of sanctifying, of saving. But Christ is the sole mediator between God and man. As Paul illustrates to Timothy in the first letter of Timothy chapter 2:5, there's only one mediator between God and the human race, Jesus Christ. This is scripture. So Mary can't be a second mediator, a second redeemer, but rather she participates in the work of redemption. She doesn't get rid of original sin, doesn't absolve, cancel original sin. Only Christ does
17:04 that by instituting the sacraments by virtue of his course incarnation, passion death resurrection ascension sending forth of the spirit. All right. So now [clears throat] with respect to the second title, second sense, the subordinate sense, yes, we can call Mary co redemptrics in the subordinate sense 100%. And therefore we can read all of these works in publication today by the Roman pontiffs by the saints by the prophetic revelations in which Mary's referred to as co redemptrics in the subordinate sense of the word not the strict. Okay. Now with respect to the strict sense the
17:50 title redeemer and the work of redemption applies exclusively to Jesus Christ the one mediator between God and the human race. And this is even bolstered by Pope John Paul II. He put out a statement uh in an audience, general audience on October 1st, 1997 in which he stated, "Mar's maternal mediation does not obscure the unique and perfect mediation of Christ." Indeed, after calling Mary Mediatrics, the council is careful to explain that this neither takes away anything nor does it add anything to the dignity and efficacy of Christ the one mediator. This is the council
18:35 document lumingencium article 62. And on this subject, the pope continues, it quotes the famous text from the first letter of Timothy. For there is one God, and there is one mediator between God and man, the man Jesus Christ, who gave himself as a ransom for all," unquote. The blessed virgin's solitary influence on men, continues Pope John Paul II, flows forth from the super abundance of the merits of Christ. There it is. The condine merit only Christ obtains for us. Mary nor any nor any other human being can obtain condiment merit but congruous merit. See so Pope John Paul II states that the blessed virgin's solitary influence on
19:21 men men flows forth from the super abundance of the merits of Christ rests on his mediation depends entirely on it and draws all its power from it. So Mary doesn't produce this. She receives it and transmits it to us with Christ. Now on to the second sense and well let me just go back for a minute. We're on the strict strict sense here. So in this sense we cannot refer to Mary as medatrix meaning her role is not identical to that of Christ in the work of med of redemption. It's subordinate to Christ's onto the second sense subordinate sense. In this sense, the title co-redemptrics has been imparted to the blessed virgin Mary by numerous Roman pontiffs and saints, magisterial teachings and approved church prophetic
20:09 revelations bearing the official seals of approval. And in this sense, we can use it openly. So yes, I can look right at the Vatican and go into the congregation for the doctrine of faith now diccastri and shout out loud Mary's the co-redemptrics of all of you and me and they won't they won't burn me to the stake like they did Jonah var Bruno and Pata Farz or maybe they might but not without a fight apart from the humor those who assert that this DDF doctrinal note opposes all the predecessors of Pope Leo who called married co- redemptrics don't know what they're talking about. They express their lack of competency in matters pertaining to doctrine. Much like Jesus who did not come to
20:55 abolish the law and the prophets, this doctrinal note did not abolish the title called redemptrics. That was invoked by many of our present pontiff's predecessors. But it clarified its usage by saying we can use it in the subordinate sense not in the strict insubordinate sense onto the way in which we can use it. Before delving into the many statements of the pope using the title called redemption and heographic and prophetic literature let us first understand what redemption is. I believe that 99% of Catholics have no idea of what redemption is. They know it in the sense that Christ died for us, opened up the gates of heaven, instituted the
21:41 sacraments, and that's it. But that's not it. There's a lot more to redemption. I'm going to share with you a work by St. Jean Yuds who offers a very timely distinction between between Christ's redemption plan that he completed within his own humanity and that awaits its completion within you and me and all other members of the mystical body of Christ. So there's a twofold actualization in Christ's work of redemption which gives us a better understanding of how Mary cooperated in the work of redemption. So St. John youth states, "We must strive to follow and fulfill in ourselves the various stages of Christ's
22:28 plan of redemption as well as his mysteries and frequently beg him to bring them to completion in us and in the whole church. For the mysteries of Jesus are not yet completely perfected and fulfilled." Let me repeat that. The mysteries of Jesus which embraces his redemption, his incarnation, his hidden life, his passion, his death, his resurrection, his ascension, his setting forth of the spirit. These mysteries of Jesus are not yet completely perfected and fulfilled says St. John youths. They are complete indeed in the person of Jesus but not in us who are his members nor in the church which is his mystical body.
23:16 This completion is b brought about first through the graces Jesus has resolved to impart to us. This includes the sacramental graces, sanctifying grace, habitual grace, justifying grace, operating grace, cooperating grace, efficacious grace, actual grace, natural grace, and the list goes on. This is brought about first through the graces he has resolved to impart to us and then through the works he wishes to accomplish in us through these mysteries. This is his plan for fulfilling his mysteries in us. For this reason, St. Paul says that Christ is being brought to fulfillment in his church and that
24:04 all of us contribute to this fulfillment and thus he achieves the fullness of life that is the mystical stature that he has in his mystical body which will reach completion only on judgment day. And in another place, Paul says, "I complete in my own flesh what is lacking in the sufferings of Christ." Now, what does this mean? I'm going to pause before completing the citation of St. John's because if I don't, I might forget to go back to it. But um um what is lacking to the passion of Christ? Okay. Nothing. Pope John Paul made this very
24:49 clear. He stated on several occasions that nothing is lacking to the passion of Christ. So we have to understand exactly what this means. This passage of St. Paul that I fill up in my own flesh the sufferings that are lacking to the passion of Christ for the sake of his body, the church. Okay. He stated on in 1984 in a apostolic letter Salvich Dolores article 25 at the sight of Christ in the first and most exalted place there is always his mother through the exemplary testimony
25:36 that she bears by her whole life to this particular gospel of suffering. In her the many and intense sufferings were amassed in such an interconnected way that they were not only proof of her unshakable faith but also a contribution to the redemption of all. So Mary's sufferings were amassed in an interconnected way that manifested her faith and contributed to the redemption of all. But they did not add anything to the
26:23 suffering of Christ. They drew from Christ's sufferings and communicated graces to others through her congruous merit. Not condine but congruous merit. Okay. Now St. John, Pope John Paul II adds um okay he adds uh that this we cannot add anything to the suffering of Christ okay and so does the Vatican council document now going back to St. John youth. He adds
27:12 this plan by which the son of God completes and fulfills in us all the various stages and mysteries which is part of the work of redemption. He desires us to perfect the mystery of his incarnation and birth by forming himself in us and being reborn in our souls through the blessed sacraments of baptism in the Eucharist. He fulfills his hidden life in us, hidden with him in God. He intends to perfect the mysteries of his passion, death, and resurrection by causing us to suffer, die, and rise again with him and in him. Finally, he wishes to fulfill in us the state of his glorious and immortal life when he will cause us to give a glorious eternal life with him and him in heaven. In the same way, he would complete and fulfill in us and in his church his
27:58 other stages and mysteries. He wants to give us a share in them and to accomplish and continue them in us. So it is that the mysteries of Christ will not be completed until the end of time. So redemption continues. It's not over. And this contributes to the understanding of Mary's subordinate sense when using the title co-redemptrics. The title core redemptrics in the subordinate sense is connected to this ongoing work of redemption of Christ that St. John u articulated. It's also articulated in the writings of the servant of God, Father Walter
28:44 Chisik. He was a Jesuit priest from Pennsylvania. Died a few decades ago. Um was convicted of being a Vatican spy. Spent 23 years in the gulag. finally released and uh a very holy man and one woman that he had converted through God's grace of course um championed his cause for canonization now it's underway so he's already been already been declared a servant of God and his cause moves forward now this is what father Walter Chisik the servant of God wrote Christ's life and suffering were redemptive his aposttoate in the scheme of salvation was to restore the original order and harmony in all creation that had been destroyed by sin. His perfect
29:30 obedience to the father's will redeemed man's first and continuing disobedience to that will. All creation, said St. Paul, groans and labors up till now, awaiting Christ's redemptive efforts to restore the proper relationship between God and his creation. But Christ's redemptive act did not of itself restore all things. It simply made the work of redemption possible. It began our redemption. Let me repeat that. Christ's redemptive act did not of itself restore all things. It simply made the work of redemption possible. It began our redemption.
30:16 Redemption will be complete only when all men share his obedience to the father's will. I mean, just look around you today. Do you think Christ restored everything to its primordial state as in the Garden of Eden? Of course not. Just look at the wars going on. Just look at the natural disasters calling us back to the will of God. Creation calling us back through natural disasters. That is just look at all the anti-Christian laws being passed by anti-Christian globalists throughout the world who are not championing your cause. They don't care about you. They don't care about Christianity. This is not God's plan. A so Christ did not restore all things
31:01 with his redemption today. He began the work of redemption. But there will come a time where all things will be restored in Christ. And that's where St. Paul in his great mystical vision expressed in the letter to the Ephesians and in Romans describes this beautiful moment. In Romans he says I think it's chapter 4. All creation groans with eager longing waiting to be restored to its original state and freed from its slavery to corruption waiting for the sons of God. Who are they to restore creation back? The sons of God are those called in these end times to receive the
31:46 same interior primordial holiness of God's planet creation in Eden. And that primordial holiness is known as the gift of living in God's divine will. Because those who receive this gift exercise the same transmporal, universal timeless redemptive effect that Christ did in his work of redemption. They don't redeem, they participate in Christ's work. They don't give others the divine will. They receive the divine will from God and partake of it. But it is God's divine will that billocates, multilocates their finite thoughts, words, actions to
32:33 impact all things of all time, which only the original plan a holiness was able to do. Before original sin, Adam and Eve possessed a pre-lapserian primordial holiness that has never been restored to mankind until the late 1800s when this gift of living in the divine was was reactualized by Jesus through the holy spirit to the glory of the father in and through the writings and life of the servant of god Louisa picare. Now it's available to all of us. So these are the sons of God who will set creation free. And in his letter to the ro in to the Ephesians, he says that Christ cannot
33:19 espouse his mystical body until it is presented to him in the same immaculate state as the Virgin Mary without spot, stain, blemish, or wrinkle. Only then will redemption be complete. Until then, redemption is still underway. Christ fulfilled it in his humanity. We can add nothing to Christ's work of redemption. But we can fulfill in our own flesh the sufferings that are lacking to the passion of Christ. You know what it say? Notice the words of St. Paul. He says, he doesn't say the person of Christ. He says the passion of Christ. For the sake of what? Not his person. The church, his mystical body
34:05 for our sake. So we fill up in our own flesh every day. Inconveniences, troubles setbacks crosses difficulties. These are the sufferings that Paul alludes to. They don't have to be great, but they have to be welcomed and offered up intentionally so that they don't are not wasted for our good and the good of others. And in this sense, we all co-redeem with Christ in the subordinate sense. But Mary stands out above and beyond all of us combined in holiness and correspondence to that work of redemption as a passive participant and an active participant. Passively she receives the condine merit
34:52 of Christ. Actively she obtains congruous merit for our sake and for her own sake. for her own incidential glory and for our accidental glory and for the accidental glory of all the souls in purgatory and the saints in heaven. So to summarize this dynamic of redemption, one may affirm that while no human person can merit salvation through condine merit which is exclusive to Christ's work of redemption, all humans can obtain merit congruously. congruous Mary through the consent and cooperation of their free human will that leads to their sanctification and salvation. And Mary, the first creature to be redeemed by Christ, who removed from her seed original sin,
35:38 obtained from him all the graces necessary, which is condine merit, for completing his affetent plan within herself on earth, which is congruous merit, and of assisting him in mediating grace to all souls. So the condine merit of Christ's redemption obtained for all is requited by the congruous merits of Mary and of the Christian faithful of whom she is the new Eve in the new order of grace for our sanctification and salvation. Now with respect to the papal statements in honor of Mary's co-redemptive title, I recall Pope Leo's prayer of praises in Latin lords to Jesus and
36:24 Mary in which he refers to Mary as the co-redemptrics of the world in Italian because this work was published in Italian being in Rome and this was published on July 18th 1885. There's also the apostolic letter of 1918 in solad soladicha by Pope Benedict the 15th who stated that one can truly affirm that together with Christ Mary has redeemed the human race. Mary has redeemed the human race, says Pope Benedict the 15th in an apostolic letter, which is a higher magisterial teaching than the one that just came out from the DDF, which is called materialis.
37:10 But Pope Benedict intends this in not in the strict but in the subordinate sense of the expression correct. So he states, "One can truly affirm that together with Christ, she has redeemed the human race. But if for this reason every kind of grace we receive from the treasury of redemption is ministered, as it were, through the hands of the same sorrowful virgin, everyone can see that a holy death should be expected from her, since it is precisely by this gift that the work of redemption is effectively and permanently completed in each one." Pope Pius the 11th stated to a group of uh Spaniard pilgrims, "You young people ought to associate yourselves with the thoughts and desires of our blessed lady
37:56 who is our mother and co-redemptrics. You too must make every effort to be co-redeemers and apostles in the spirit of the Catholic action." And he added on April 28th, 1933 in his prayer of the solemn closing of redemption jubilee, "Oh Mary of love and mercy did stand next to Christ suffering with him as a co-redemptric in his papal encyclical of 1943 mysteri pope pas the 12th the second Vatican in sorry [laughter] the second world war pope he stated
38:42 Christ will to do so only through a visible church made up of men so that through Mary all might cooperate with him in dispensing the graces of redemption so we can do that too the Vatican council document lumingencium article 61 through 63 declare predestined from eternity by That decree of divine providence which determined the incarnation of the word to be the mother of God. The blessed virgin was on this earth the virgin mother of the redeemer and above all others and in a singular way cooperated in the work of the savior in bringing back super supernatural life to
39:29 souls. Therefore, the blessed virgin is invoked by the church under the titles of advocate, auxiliatric, adutri, and mediatrix. And here he makes references to Ephesians 1:es 11-12, 1 Corinthians 12:4, Galatians 5:22, Pope John Paul II in 1984 in his apostolic letter, Salvich Dolores, I already stated, he talks about Mary's sufferings being interconnected with the redeeming sufferings of Christ. And in 1994, the same pope John Paul II stated to our lady the co-redemptrics.
40:15 St. Charles or Romeo turned with singularly revealed accents. On March 11th, 1985, Pope John Paul II again stated, "May our protector, the co-redemptrics, to whom we offer our prayer with great outpouring, make our desire generously correspond to the desire of the redeemer." St. John Paul II saint stated on January 31st 1985 Mary's role as co-redemptrics did not cease with the glorification of her son. October 6th 1991 again Pope St. John Paul II when speaking to the Bridgetine sisters of St. Bridget of Sweden stated Bridget looked to Mary as her model.
41:02 Our Lady of Sorrows and Corred Redemptrics. Again, May 29th, 1996, Pope St. John Paul II states, Mary the woman was associated in a unique way in the work of mankind's reconciliation with God. Her fiat at the enunciation, her yes constituted not only the acceptance of the offered motherhood, but signified above all Mary's commitment to service of the mystery of the redemption. Her participation was real. Mary agreed to collaborate in the whole work of mankind's reconciliation with God just as her son would accomplish it.
41:51 Okay. And um we know in Louisa Picaretto's writings that Jesus refers to Mary as the co- redemptrics. This is found in volume 17 on May 1st 1925. Here Jesus reveals in addition to me there is my heavenly mother who received the unique mission of being the mother of the son of God and the office of co-redemptrics of mankind. On account of the mission of her divine motherhood she was enriched with so much grace that all other creatures combined
42:37 both in heaven and on earth will never be able to match her. But this is not enough to draw down the word into her maternal womb. It was necessary that she embrace all creatures by loving them, making reparation for them, and adoring the supreme majesty on their behalf. By this means she alone accomplished in herself everything that all human generation should offer to God. In this way, in her virginal heart, she had an inestimable, inexhaustible current of love for God and for all souls. When the divinity found in this virgin its requal of love for all creatures, it felt enraptured and formed within her its conception. That is the incarnation of the word.
43:24 So you see, Mary's holiness that surpassed all creatures in heaven on earth combined was not enough to draw down the word into her maternal womb. What was lacking was that she embraced all creatures by loving them, making reparation for them, adoring the supreme majesty on their behalf, which she began at the moment of her conception till the moment of the enunciation. And in that moment, Jesus became incarnate in her womb. But she didn't stop. Then she continued even to this day, she hasn't stopped. and she will never until the end of the world. So the
44:10 last person to be redeemed and the final judgment has been taken place transpires. So Jesus adds as Mary conceived me she took on the office of co-redemptric as she conceived me. So that's where her office of co redemptrics began. Not at her conception but at the enunciation. As she conceived me, she took on the office of corredemptrics and shared and embraced together with me all the pains, substitutions, reparations and maternal love on behalf of all. In the heart of my mother there was a fiber of maternal love for each soul
44:58 and your soul. This is why in truth and with justice when I was on the cross I declared her mother of all. She excelled together with me in love and sufferings in everything. She never left my side. He's talking her soul. She experienced everything Jesus experienced even though she wasn't physically present for everything. If the eternal one had not placed so much grace in her as to be able to receive from her alone the love of all, he would never have moved from heaven to come down to earth and redeem mankind. So this tells you that Mary was essential for redemption. Christ would not have come to earth to redeem mankind if he had not found in
45:46 Mary so much grace as to be able to form in her alone the love of all. That is why he says to fulfill her mission as mother of the word it was necessary and fitting that she embrace and surpass everything. We also find in the same writings of the servant of God Louisa on day 12 of the publication bearing multiple seals of magisterial approval entitled the Virgin Mary in the kingdom of the divine will Mary revealing to Louisa that her unique prerogative in the work of co-redemption emerged from the gift of living in the
46:34 divine will. So if her office of co-redemptrics began at the incarnation of Christ at the enunciation, her work of co-redemption emerged from the gift she received at conception. It was latent in her from her conception. It was potent actualized at the moment of the enunciation. Her office of co redemption was latent at her conception. potential lies at the moment of the enunciation whereby she was empowered by God's will to enter within every act of every creature of all time in order to establish within them a divine kingdom. So to Louisa, Mary reveals on day 12 of this work, the Virgin Mary in the
47:19 kingdom of the divine will. Now my child, child of my heart, from the moment my life began on earth to develop the divine will extended its kingdom in all of my acts. My prayers, words, steps, eating, sleeping, little tasks with which I helped my mother were animated by the divine will. And since I always carried you in my heart, I called you, my child, into all of my acts. I called you into all of my acts. I called your acts to be together with mine so that in your acts too, even the most menial ones, the kingdom of the divine will might be established.
48:07 Listen to how much I love you. I if I prayed I called your prayers into mine so that from both my prayers and your and yours so that both my prayers and yours might receive one singular value of the divine will. If I spoke with my words I called into sequence your words. If I walked I called into sequence your steps. If I did little human actions that are indispensable to all humans, such as taking water, sleeping, helping my mother prepare wood to start the fire, and many other similar things, I called into sequence these same acts when you did them, so that they might receive the value of a divine will, which would then
48:54 extend its kingdom into all of our rackets. Now Mary of course possessed this kingdom. Um she possessed the divine will at the moment of her conception but through her acts she developed this kingdom. You see depositing each and every one of our acts within herself which took her her lifetime began at her conception. Her co redemptrics began at the enunciation but this work of depositing was from her conception till her assumption. Once the soul leaves the body, merit is over. Souls in heaven cannot increase their own accident or glory. We can increase it from from earth like Mary did with sorry like Louisa did with Santa Louis
49:41 de Gonzaga. So Mary continues and while calling you in every one of my acts I called the divine word to descend to earth. Oh, how much I loved you, my child. I wanted to reorder your acts within mine to make you happy and to allow you to take refuge reign together with me. Okay. So, we see the history of Kodmrics in many works. We also find many expressions of Ner as advocate, dispenser tricks of all goods, mediatrics in the writings of St. Ephraim of Syria, the Adoses of Ansida, the patriarch
50:28 Prous of Constantinople, St. Ser of Alisandria, St. Germanis, St. Andrew of Cree, St. John Dam Damascus, St. Anelm, St. Albert the Great, St. Bonaventure, St. Bernardine of Sienna, St. Gregory Palamus, St. Louis de Manford, St. Max Kobe and the list goes on and on. S Alons Lubi they all refer to Mary by these titles and I'll conclude in the last three minutes I have here with a quotation from another work bearing the church's official seals of approval several in several hill upstats that I've studied and did a work on recently. I studied these writings for 30 plus years and no errors in them. The
51:13 true life in God prophetic revelations meant for these end times. Here Jesus reveals my beloved come and learn. Who has exalted me most? I will tell you who exalted me most. The new Eve has. Yes, the woman adorned with the sun standing on the moon with the 12 stars on her head for a crown. For I, who made heaven and all that is in it, and earth and all it bears, and the sea and all it holds, have placed her above all things. The queen of heaven is always in the presence of the Most High's throne. No less than the height of heaven over earth is the greatness of her name. Her
52:00 name wrapped in a robe of light. Let the whole world bend their knee to her who bears the sacred name mother of God. Theotocos in her immaculate womb she glorified me by receiving me the unblenmished lamb making a sanctuary for the sanctuary. Come and sing a new song in her honor. Let all who live on earth rever her. Immaculate heart the altar in which I was conceived and became God man too. No one glorified me as much as the woman adorned with the son. She is the queen of heaven. She is my mother and your mother. She is the vessel of the true light, the word made
52:46 flesh, and who lived among you. She is grace in grace. She is the gate to heaven. The one who shows her children how to enter into my kingdom. She is my masterpiece. She is the consoler of your coun your consoler. co-redemptress of your redeemer, the bride of my holy spirit. And this comes from the true life in God church approved message of November 11th, 1993. It's also found on April 3rd, 1996 in the same True Life in God prophetic revelations where Jesus adds, "Since sin entered the world through one man and through sin death, yet my plan of redemption was to be laid out by Mary's co-redemptive heart, the
53:35 second Eve, perfected in the image of God, so that I, the new Adam, would find my paradise in her immaculate heart." So in conclusion, the recent magisterial document not papal statement an inferior doctrinal note inferior to a papal statement materialis does not change the history of the church's teaching on Mary Coentric. She is the corredentric but it clarifies the strict and subordinate uses of this title for the betterment of the Christian faithful. Amen. May God bless you in the name of the Father and of the Son and of the Holy Spirit. Amen. [music]
