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Father Bruno is a resistance priest living in France. He is a solo Benedictine monk.

Mary Mediatrix (1)
Sermon of January 25, 2026
In the history of the crisis that has shaken the Holy Church for over sixty
years, November 4, 2025, is certainly one of the most significant dates, since
Rome— in the person of Leo XIV himself — dared to attack the Blessed Virgin
7Mary, attempting to remove from her the titles of Co-Redemptrix and Mediatrix
of All Graces. This goes very far: to attack Our Lady is to attack Our Lord; to
refuse Co-Redemption is to refuse Redemption, the true meaning of Redemption,
with the notions of sin, expiation, reparation, satisfaction, merit, sacrifice...
all notions that modernists dismiss or at least empty of their meaning. The
Doctrinal Note of November 4 strikes at the heart of our holy religion. In
particular, it undermines the entire Marian doctrine and Marian devotion. Why
dedicate oneself to Mary according to the method proposed by Saint Louis-Marie
if the Blessed Virgin is not the Universal Mediatrix?
We will not waste time refuting the arguments —pseudo-arguments— of the
Roman docuмent. It will suffice to quote the “Marian doctor,” Saint Louis-Marie
himself: “Jesus Christ is never more honored than when the Blessed Virgin is
more honored, since she is honored only in order to honor Jesus Christ more
perfectly, since one goes to her only as to the path to find the destination,
which is Jesus.”
Following many other saints, Father de Montfort repeats the ancient adage:
“de Maria numquam satis.” Word for word: ‘concerning Mary, it is never enough’.
Saint Louis-Marie explains: “One has not yet sufficiently exalted honored,
loved, and served Mary. She deserves even more praise, respect, love, and
service.”
The Church has already proclaimed four major dogmas concerning Our Lady: her
divine motherhood (5th century), her perpetual virginity (6th century), her
Immaculate Conception (19th century), and her Assumption (20th century). It has
not yet solemnly defined Co-redemption and Universal Mediation. But we will see
that these are truths that belong to the faith of the Church and that could have
been defined at the last Council if the revolutionaries had not driven out the
Holy Spirit, thereby causing to flee the one who is “the Spouse of the Holy
Spirit.”
Co-redemption and Mediation are two inseparable aspects of the same mystery:
Our Lady's participation in the work of our salvation: Mary, Co-Redemptrix,
contributed to the acquisition of graces at the foot of the Cross; Mary, the
Mediatrix, participates in their distribution from Heaven. The Blessed Virgin is
therefore both the Co-Redemptrix, associated with the Redeemer, and the
Mediatrix, associated with the Mediator.
Since it is necessary to distinguish these two intimately linked aspects in
order to explain them, I will begin with Universal Mediation. Let us first
consider how the notion of mediation applies, on the one hand, to Our Lord, and
on the other hand, to Our Lady.
The mediator, generally speaking, is the one who stands in the middle (in
Latin: medium, which gave rise to mediation, mediator, and mediatrix) of two
disunited parties in order to bring them together. The mediator's action
consists of a twofold movement, since he presents to each party what the other
party wishes to offer.
Our Lord, who is the Man-God, who therefore unites human nature and divine
nature in his divine person, is indeed in the midst between God and man to
reunite them: sin has disunited them, the whole 'raison d'être' of Our Lord is
to bring them together. This is why faith teaches us that Jesus is our mediator
with the Father. – His mediating action has two aspects (the double movement of
which we have just spoken):
– On the one hand, He offers us what God wishes to give us, He brings down on

us the blessings that God wants to grant us: it is “descending” mediation.
– On the other hand, He presents to his Father what we want to offer Him:
our praises, our thanksgiving, our supplications, our sacrifices...: it is
“ascending” mediation.
Our Lady, too, is located between God and us: She does not have the divine
nature, but her divine motherhood makes her closer to God than all other
creatures; She is free from original sin, but she truly shares our human nature.
She is therefore well between God and us, more precisely between Our Lord and
us, as "the Mediatrix with the Mediator" (Leo XIII). Her mediation is the
radiance of that of the Savior, just as the light of the Moon is the radiation
of that of the Sun. It is therefore a question, it is important to note, of
subordinate mediation, which is exercised in dependence on that of Christ. We
find the two aspects of mediation:
- On the one hand, the Virgin Mary offers us the graces that her Son wants to
grant us: descending mediation.
– On the other hand, She presents our prayers and our sacrifices to Him:
ascending mediation.
Let us take a closer look at the main aspect, the descending mediation:
– The mediation of Our Lord is accomplished in two stages: first there is the
“objective” redemption, as the theologians say, that is to say the fact that
Christ offered Himself as a sacrifice on the cross to acquire the graces
necessary for the salvation of all men; then the "subjective" redemption, that
is to say the individual application to such a man of the merits of Jesus
crucified (notably by the sacraments). For this application of his merits, the
Savior plays the role of mediator through his intercession with the Father:
"He constantly intercedes for us", says Saint Paul, and Saint John calls him
our "Advocate to the Father".
– The mediation of Our Lady is accomplished in the same way in two stages:
the first is that of co-redemption, that is to say of her cooperation in
redemption on Good Friday; The second, that of her current intercession: she too
"constantly intercedes for us", she too is "our Advocate", as we sing in the
'Salve'. Mary is called Co-Redemptrix because she cooperated in objective
Redemption; she is called the Mediator because she cooperates in subjective
redemption, in the dispensation of graces. Her mediation is very universal,
since its origin is at the very source of all graces: the Cross. A grace that
would not pass through Mary should come from a source other than the Cross, but
there is none. Let us therefore remain well connected to the only source by the
only Canal, to Jesus by Mary, to the Sacred Heart by the Immaculate Heart.
End of Part 1 Mediation - Fr. Bruno




Mary Mediatrix (2) Sermon of February 1, 2026
We saw last Sunday what the universal mediation of Our Lady consists of. It
is now a question of verifying, by scrutinizing Scripture and tradition, if this
truth belongs indeed to the faith of the Church.
It is obviously not written anywhere in the Bible that the Virgin Mary is the
Mediator of all graces! But several passages of the Gospel suggest it:
- At the Annunciation, the angel Gabriel reveals to Mary that God wants to make
Himself man to save us (Jesus means Savior), and that it is from her that He
wants to be born as a man. Through her Fiat, Our Lady therefore becomes the
Mediatrix of salvation.
– At the Visitation, as soon as Elisabeth hears the greeting of her young
cousin, the child She is carrying (John the Baptist) quivers within Her, as if
to manifest the grace of inner sanctification that he receives at this moment.
The Most Blessed Virgin is indeed in this mystery the "Mother of Divine Grace",
the Mediatrix of sanctification.
– During the wedding of Cana, the Virgin Mary plays the role of Mediatrix
between her divine Son and the spouses in embarrassment: “They have no wine".
These spouses represent us, we who are so poor, so destitute. The maternal
mediation of Our Lady comes to our aid.
– The Most Blessed Virgin is also a mediator on Calvary. The conversion of
the good thief is attributed to Her prayer.
– And let us remember the scene of Pentecost: many of the paintings that
represent it show the Holy Spirit first descending on the Queen of the Apostles,
then, through her, on each of them.
We should also cite passages from the Old Testament, for example the Epistle
of the Immaculate Heart: “I am the Mother of fair love, fear, of knowledge and
holy hope. In me is all the grace of the way and of the truth; in me is all the
hope of life and of virtue." This last verse is repeated in the Office of Mary
Mediatrix because it emphasizes universal mediation: "In me is all the grace of
the way and of the truth; in me is all the hope of life and of virtue." Hence
these titles attributed to the Blessed Virgin and to her shrines: Our Lady of
All Help, Our Lady of All Succor, Our Lady of All Remedy...
Scripture must be complemented by tradition. By searching in the writings of
the Church Fathers, Doctors of the Church, Popes, and Bishops, one can find
thousands of quotations on this subject. I will simply offer you a few examples:
– The first Father to use the word "Mediatrix" was Saint Ephrem, in the 4th
century, therefore even before the definition of divine motherhood at the
Council of Ephesus (431): he saw in Mary "the Mediatrix of the whole world after
the Mediator," "the dispensatrix of all good things." It is worth noting that
even before this saint, from the very first centuries, Mary was presented as the
new Eve, in the sense that, just as Eve was the mediatrix of death, Mary is the
mediatrix of life. This doctrine is illustrated in particular by Saint Irenaeus
(late 2nd century), who affirms concerning Our Lady: "God wills that she be the
source of all his gifts."
– At the beginning of the 8th century, Saint Germanus, Bishop of
Constantinople, addressed the Virgin Mary thus: "No one receives a gift except
through you."
– I'll skip ahead a few centuries again: Saint Bonaventure (13th century)
teaches that the Blessed Virgin Mary is the Mediatrix between Christ and us, as
Christ is the Mediator between God and us,” and that “all grace comes to
humankind through her intercession.”

— Let us also quote Bossuet (17th century): “It is through Mary that grace is
distributed to us.”
— Saint Louis-Marie (early 18th century) writes in his Treatise on True
Devotion: “No heavenly gift is given to humankind that does not pass through her
virginal hands.” And in the same work: “To go to Jesus, one must go to Mary: she
is our Mediatrix of intercession.”
— Cardinal Pie, who died in 1880, calls Our Lady “the treasurer of Heaven, the
dispenser of all gifts, the channel of all blessings for time and for eternity.”
– Leo XIII, in his numerous encyclicals on the Rosary, often returns to this
theme:
“Nothing is granted to us without the intervention of Mary.” – “After having
been the co-operator of the Redemption, she also became the dispenser of the
grace that flows from this Redemption for all time.”
– Saint Pius X, in his great Marian encyclical, affirms that the Blessed Virgin
is "the most powerful Mediatrix and advocate of the whole world,” “the dispenser
of all the treasures that Jesus acquired for us through his death and his
Blood.”
– Benedict XV takes up the formula already frequently used by his predecessors:
Our Lady is “the dispenser of all graces.” In 1921, following the petition of
Cardinal Mercier, he approved the Office and Mass of Mary Mediatrix of All
Graces, whose feast day was granted to Belgium as well as to the dioceses and
congregations that requested it. This feast was initially set for May 31st; when
Pius XII instituted the feast of Mary Queen, he moved that of Mary Mediatrix to
May 8th. The three prayers of the Mass each emphasize the title of "Mediatrix";
we should also note this powerful affirmation in the Matins hymn: "All the gifts
that the Redeemer has merited for us are distributed to us through Mary, his
Mother." The liturgical argument carries considerable weight, since it is the
faith of the Church that is expressed through its prayer: 'lex orandi, lex
credendi.'
– Note the expression "treasurer of all graces" in the writings of Pius XI.
– Finally, Pius XII, towards the end of his pontificate, therefore shortly
before the Council, gave Our Lady the title of "Mediatrix of all the graces of
sanctification." He recalls a famous saying of Saint Bernard which, he
specifies, “summarizes the tradition of the Fathers”:
“God willed that we should have everything through Mary.” And he adds: “This
very sweet and life-giving doctrine [which, 70 years later, the unworthy
successor of Pius XII calls 'inopportune'] is today accepted by common agreement
among theologians.”
In the quotations I have chosen — and this is only a small sample — one is
struck by the emphasis on the universality of the Virgin Mary's mediation: “all
goods, all graces, all gifts, all treasures...”
The truth that we thus discover in Holy Scripture and in Tradition, this same
truth "comes from the mouths of children,” I mean children formed especially by
their Mother in Heaven. I therefore conclude with a thought from Jacinta, the
confidante of the Immaculate Heart; shortly before the end of her short life,
she advised her cousin Lucia: "Tell everyone that God grants us his graces
through the Immaculate Heart of Mary, and that it is to her that we must ask for
them.” This little girl deeply believed that the Blessed Virgin Mary is the
Mediatrix of all graces. Let us also believe this with all our hearts.
End of part 2, Mediation, Fr. Bruno


Mary Mediatrix (3)
Sermon of February 22, 2026
This morning we conclude our brief study on the universal mediation of Our
Lady. Last time, I quoted Pope Pius XII: “This very sweet and life-giving
doctrine is today accepted by common agreement among theologians.” Let us choose
a few examples:
– Father Garrigou-Lagrange, in 1948, considered universal mediation to be “a
doctrine definable as a dogma of faith.” He based his argument on the fact that
a truth preached so consistently and unanimously throughout the history of the
Church, and confirmed by the Magisterium of the Popes, necessarily forms part of
the revealed deposit.
– Around the same time (mid-20th century), a Carmelite friar, Father Jean de
Jésus-Hostie, wrote: “Today, the dogmatic definition of Mary's universal
mediation is very near and awaits only a favorable opportunity.” This
opportunity presented itself at the Council, but...
– In 1913, Father Le Rohellec, a professor at the French Seminary in Rome, in a
lecture on mediation, had already reached the same conclusion: it is a definable
truth.
– Archbishop Lefebvre, who was a student of Father Le Rohellec, clearly affirms
in his 'Spiritual Journey' that the Blessed Virgin Mary is “the Mediatrix of all
the graces given to us.”
The Archbishop was both a theologian and a bishop.
Here, then, is the testimony of several members of the episcopate on the eve
of Vatican II, taken from their responses to a letter from the Holy See asking
them to express their wishes for the Council:
– Cardinal Roques, Archbishop of Rennes, requested that the "definition of the
dogma of Mary Mediatrix of All Graces, which is already part of the Christian
people's profession of faith," be prepared.
– The Archbishop of Bordeaux, Cardinal Richard, wrote along the same lines: "A
definition concerning the Mediation of the Blessed Virgin for the distribution
of graces, as well as her role as Co-Redemptrix seems very desirable to me." The
prelate also responded to the objection presented by some: such a definition
would be an obstacle to the return of heretics and schismatics to the unity of
the Church; for the prelate, on the contrary, it could favor the conversion of
the lost souls: beautiful supernatural spirit!
– The French bishops were by no means an exception. The Irish bishops also asked
for a dogmatic definition, on the grounds that "the universal mediation of the
Blessed Virgin Mary is a common doctrine in the Church".
– The American prelates wanted Notre-Dame to be solemnly declared “Co-Redemptrix
of the human race and Mediatrix of all graces.
– Let us also quote the Spanish bishops: “In recent times, the proclamation of
the two dogmas of the Immaculate Conception and the Assumption have caused great
joy to the universal Church." They therefore proposed that the Pope, on the
occasion of the Council, insert "a new precious stone into the golden crown of
the Mother of God", defining a third dogma.
– We should mention many other bishops, such as Italian, Polish, etc. bishops.
The unanimity of the episcopate on a point of doctrine is a very strong
argument. Pius XII had used it ten years earlier for the proclamation of the
Dogma of the Assumption. The "common agreement of theologians" is likewise a
certain criterion for the revealed character of a truth.
The "Central Preparatory Commission" of the Council - of which Bishop
Lefebvre had a role- had composed a "schema" (a docuмent) on the Virgin Mary. In

this 28-page study, there were only 7 pages of text (a quarter of the whole),
the rest being made up of the very numerous notes, essentially from references
to fathers, doctors, popes, theologians... Proof that it was indeed a doctrine
deeply rooted in tradition. But already, during a meeting of this commission,
Cardinal Montini – the future Paul VI, of such unhappy memory – insisted that we
not speak of the mediation of the Blessed Virgin, but only, in a more general
and more vague way, of her spiritual motherhood. Moreover, the project of a
specifically Marian schema did not suit the modernists at all: they knew very
well that one could not, not speak of Our Lady at the Council, but they wanted
to ensure that we talk about Her as little as possible. "Experts" like Father
Rahner and Father Ratzinger - the future Benedict XVI, also of unhappy memory -
then had the idea of reducing the Marian schema to a simple chapter of another
schema, that on the Church. They especially opposed the title of "Mediatrix of
all graces". The main motive of their undertaking of subversion was the great
danger that this would have constituted for ecuмenism - what they called "the
excesses of Marian piety".
They narrowly succeeded, and the text was promulgated as the final chapter of
the constitution on the Church, mentioning some titles of the Virgin Mary,
including that of Mediatrix, but without specifying "all the graces".
The same omission is found in the "Catechism of the Catholic Church" (which
is in fact the catechism of the conciliar Church), and in the teachings of John
Paul II — of unhappy memory. Despite all this, in 1995, a petition for the
definition of dogma was signed by numerous bishops, priests, and faithful. The
following year, the International Mariological Congress (which included Orthodox
and Protestants) responded: "It is not appropriate to abandon the path laid out
by Vatican II and to define a new dogma." It was therefore opportune for Vatican
II to abandon the path laid out by twenty centuries of tradition, but then it
was not opportune to abandon the path laid out by Vatican II... The conclusion
is inescapable: in Mariology, as in other fields, a choice must be made: either
we are with the popes of Revelation, up to Pius XII, or we are with the popes of
the Revolution, those who convened the Council and those who implemented it,
from John XXIII to Leo XIV.
It is quite reasonable to think that when Our Lady announced the “final
triumph” of her Immaculate Heart, this included the official recognition that
all graces come to us from the Heart of Jesus through the Heart of his Blessed
Mother. We who wish to hasten this “final triumph” of the Immaculate Heart must
therefore pray that universal mediation may finally be proclaimed as a dogma of
our faith. This would be an immense grace for the Church and for souls.” In the
meantime, let us give ever more space to this great truth in our spiritual
lives. Let us note in particular how much the liturgy draws inspiration from it;
for example, in the hymn 'Ave Maris Stella', we ask the Blessed Virgin: 'bona
cuncta posce', obtain for us all good things (a descending, universal
intercession). Then we add: 'sumat per te preces', may your Son receive our
prayers through you (an ascending intercession).
I finish by quoting the conclusion of a Marian colloquium on Tradition held
in Lyon twenty years ago:
“The best way to hasten the definition of a dogma opposed by Satan and his
followers will be to practice it. For it is a 'dogma of action.’ Let us practice
it by reciting our Rosary every day and by consecrating ourselves to the Blessed
Virgin.”
End of part 3, Mediation Fr. Bruno