Author Topic: Father Bruno - 3 sermons (Read 1488 times)

Traditional Sermons · « **on:** March 03, 2026, 03:03:04 AM »

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

Twice dyed · « **Reply #1 on:** May 27, 2026, 10:26:48 PM »

Un-official.
Seven short sermons about Co-Redemptrix - Mediatrix - of Blessed Virgin Mary, Our Lady,
AI translated from French original. In case of doubt of some terms used, please refer to the originals: https://www.cathinfo.com/sspx-resistance-en-francais/pere-bruno-(1-7)-sermons-marie-coredemptrice-mars-mai-2026-ad/

Mary Co-Redemptrix (1 of 7)
Father Bruno - sermon on March 8, 2026

The Gospel for this third Sunday of Lent concludes with a double praise of the Most Holy Virgin: one from a woman who addresses Our Lord: "Blessed is the womb that bore you!" and the other from Jesus himself: "Blessed rather are those who hear the word of God and keep it!" Who better than Our Lady has known how to listen to and keep the word of God? At the Annunciation, she listened to the word of God conveyed by the angel; she listened so well that she made it her own in the depths of her Heart, expressing her consent with the words we repeat three times a day: "Let it be done to me according to Thy word!" that is, according to the word of God. A word she kept throughout her life, including and especially during the drama of Calvary: she became the Mother of God on the day of the Annunciation; this Mother stood firm (‘Stabat Mater’) at the foot of the Cross of her Son at the moment of the supreme sacrifice, to unite herself there with all the charity that filled her immaculate Heart. "Blessed is she who heard the word of God and kept it!" By listening to it at the Annunciation, she became the Mother of God; by keeping it at Calvary, she became our Co-Redemptrix.

It is this great truth that we now need to study more closely, having already established that of the Universal Mediation of the Virgin Mary. As I mentioned at the beginning of this series of sermons, Co-Redemption and Mediation are two inseparable aspects of the same mystery, that of 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 Mediatrix cooperates in their distribution from on high in Heaven.

For this second study, we will follow the same plan as for the first: after presenting the notion of Co-Redemption, we will scrutinize Scripture and tradition; we will note along the way how much the conciliar Church diverges from this tradition; and we will conclude by highlighting the importance of this truth in our spiritual life.

In the mystery of our salvation, we can distinguish three phases, which are ordered to one another:

– The first is that of Our Lord's coming to this earth: God becomes man. This is the
Incarnation, which is ordered to Redemption, as indicated by the name received by the
Man-God: Jesus, which means Savior. We speak of a ‘redemptive’ Incarnation to emphasize
that the Incarnation is a preparation for Redemption.

– The second phase is that of the accomplishment of redemption through the sacrifice of the Cross.

– And the third phase is the culmination of the second: from high in Heaven, the Mediator seated at the right hand of his Father distributes to us the fruits of his sacrifice through grace and the sacraments.

Preparation, accomplishment, culmination: these three phases of salvation considered in
relation to Our Lord can also be viewed from the perspective of Our Lady:

– In the first instance, the Incarnation makes her the Mother of the Redeemer. Her Fiat is not only an agreement to the mystery of the Incarnation as such; it is a consent to the entirety of the divine plan, thus to the ‘redemptive’ Incarnation. The ‘Fiat’ of the Annunciation directs the Virgin Mary towards the ‘Stabat’ of Compassion.

– The second instance is that of her cooperation in the redemption itself, that is to say,
her participation in the sacrifice of the Cross. Cooperation and participation are expressed by the term Co-Redemption.

– And the third instance is, as with Jesus, the culmination of the second: Mediatrix so near the Mediator, the Queen of Heaven contributes to the distribution of graces acquired on Good Friday.

The first point is beyond doubt, as it concerns a dogma of our faith: at the Annunciation, the Most Holy Virgin became the Mother of God, the Mother of the Redeemer. The third point, Mediation, while not yet a dogma, is a truth so certain that it can be defined, as we noted last month. What about the second point, that of Co-Redemption?

The answer that immediately comes to mind is that if the Virgin Mary is associated with the first step and the third, it seems plausible that she is also involved in the intermediate step, that of Calvary. This would be consistent with God's wisdom, considering the link that unites these different stages and orders them to one another. – Furthermore, the power that Our Lady has to manage the graces for distribution is better explained if she first participated in the very acquisition of these graces.

Other arguments could be put forward (we will see next Sunday the parallel between Eve and Mary). But however strong they may be, they will remain reasons of convenience, and certainty can only come from a careful study of the magisterium and tradition. For God, sovereign, is free in all His works, particularly in the work of our salvation: after the original fall, He was free to redeem us or not; having decided to save us, He was free to send His Son or not; having chosen the means of the Incarnation, He was free to make Him born of a woman or not; having predestined Mary to become the Mother of God made man, He remained free to associate her more or less completely with His mission as Savior. It is up to a mother to raise her child after bringing him into the world, but not – as a general rule – to accompany him throughout his life, even though it is obviously very important to maintain close family ties once the child has become an adult. The Gospel says that, in order to found a family in turn, "a man shall leave his father and mother"; and one who is called to serve God also leaves his parents.

To return to Our Lady, there was indeed a certain separation at the beginning of the public life of Our Lord, after the wedding at Cana; but her presence at Cana and her presence at Calvary clearly show that God wanted her maternal mission to extend beyond the hidden life of His Son, playing an important role in His mission as Savior. It is by examining the testimonies of Scripture and tradition that we will see how far this role extends. It can all be summed up in a brief formula: Mary is not only the Mother of the Redeemer; she is the Redeemer's associate, the Co-Redemptrix.

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Mary Co-Redemptrix (2 of 7)

sermon on March 15, 2026

« We are the children of the promise. » What is this promise that Saint Paul talks about in the letter for this fourth Sunday of Lent? It is the one made by God to Abraham after the sacrifice of Isaac. To better understand what this is about, it is beneficial to reread some verses from this beautiful biblical episode, narrated in the book of Genesis.

Abraham first receives a promise, that of having a son, while he is already a hundred years old, and his wife Sarah is ninety. The birth of Isaac, the following year, is thus a great miracle, by which the divine promise is fulfilled. – A few years pass, and God decides to "test Abraham": "Take your only son, whom you love, Isaac, and offer him as a burnt offering on the mountain that I will show you." You know the rest of the story, and how "the angel of Yahweh" intervenes ‘in extremis’ to prevent the fulfillment of this terrible sacrifice. – The angel then announces to Abraham a new promise, the one that Saint Paul mentions in today’s Mass: "I will bless you; I will multiply your descendants like the stars of heaven and like the sand on the seashore." And the angel indicates two reasons for this great promise: "Because you have not spared your only son... because you have obeyed my voice."

The sacrifice of Isaac is one of the main figures of the sacrifice of Our Lord in the Old Testament. And our Marian piety can discover something of the dispositions of the Heart of Our Lady of Compassion on Good Friday by looking at those of Abraham. Let’s review point by point what we have just seen:

– Like Abraham, Mary first receives a promise, that she will have a son, while she has resolved to remain a virgin: the angel Gabriel announces to her that she will conceive and bear a son.

– The conception and birth of Jesus, which preserve the virginity of Our Lady, are the great miracle through which the divine promise is fulfilled.

– Thirty-three years pass, and God decides to "test Mary": "Accompany your only Son, the one you love, Jesus, to the mountain of Golgotha, and there offer him as a burnt offering." (I am transposing the words from Genesis.)
– The continuation of the story differs: on Calvary, "the angel of Yahweh" does not intervene, and the Most Holy Virgin must carry the sacrifice through to the end: standing at the foot of the Cross, she offers her only Son as a burnt offering at the same time that He himself offers himself to his Father. There are indeed two people, Jesus and Mary, but there is only one sacrifice, where the intention of the Mother is merged with the intention of the Son: the redemption of the human race. Jesus Redeemer associates Mary Co-Redemptrix in the work of our salvation.

– The comparison is not finished: just as the angel of Yahweh announces a new promise to Abraham, so too does Jesus on the Cross address his holy Mother by showing her his favorite disciple: "Here is your son." This word is equivalent to a promise; it's as if Jesus were saying: "I will multiply your descendants like the stars of heaven and like the sand at the edge of the sea. For in the person of John, all my disciples, until the end of time, will be your children." And the two reasons for this great promise are the same as those for Abraham: "Because you did not spare your only Son... because you have obeyed the voice of God." The Virgin Mary "obeyed the voice of God" when she responded: "Let it be done to me according to your word." And then her whole life unfolded under the sign of obedience, up to the heroic obedience of Calvary, where she did "not spare her only Son." By generously offering him for our salvation, she earned the right to receive countless descendants. This is what constitutes the mystery of the Co-Redemption of Our Lady and her spiritual maternity, which flows from it.

The story of Abraham occupies the second quarter of the book of Genesis. If we go back to the very first chapters, we find another very important character, that of Eve. The parallel between Eve and Mary is, therefore, a fundamental argument in favor of Co-Redemption. It is worth delving into it a little.

In two of his epistles, Saint Paul compares the work of Our Lord and that of Adam, presenting Our Lord as the "new Adam." Very early in the Church, Mary was also seen as the "new Eve": just as Eve participated in Adam's sin, so the new Eve participated in the reparation of that sin through the new Adam. Saint Irenaeus, one of the early Church Fathers, explains at the end of the 2nd century that Eve was the cause of death for herself and for all of humankind through her disobedience and lack of faith, while Mary is the cause of salvation for herself and for all of humankind through her obedience and faith. Around the same time, in different regions, other authors preached the same idea, making it certain that this doctrine is apostolic in origin. It can be found throughout the history of the Church. Let us mention two other Church Fathers: Saint Jerome said, "Eve drove us out of paradise; Mary leads us back to Heaven." And Saint Augustine remarked, "It is through a woman that death came; it is through a woman that life comes." Much later, Saint Louis-Marie wrote in his Treatise on True Devotion: "What Eve lost through disobedience, Mary has regained through her obedience." And we will see that Pope Pius XII uses the same parallel.

Eve is referred to in Genesis as "the associate" and "the helper" of Adam:

– Just as Eve was the associate of Adam in the loss of the entire human race, so too was Mary the associate of Jesus in the redemption of all humankind. Eve actively participated in Adam's sin; she played a very important although subordinate role, Adam being the principal guilty party. Likewise, Mary actively participated in our Redemption; she played a very important though subordinate role, Jesus being the Redeemer. Co-Redemption is described as a secondary and dependent cooperation (dependent because it is Jesus who granted Mary the ability to cooperate in the work of our salvation).

– Eve's other title is "helper": when God decides to create her, He says: "It is not good that the man should be alone; let us make a helper suitable for him." Tradition applies these words to the Most Holy Virgin: God deemed it not good for the God-Man to be alone on Calvary to redeem us; He added, in the person of Our Lady, a "helper suitable for him," tasked with redeeming us alongside her Son. A helper similar, but not equal: Jesus is the unique Redeemer, Mary the Co-Redemptrix; Jesus alone is nailed to the Cross, Mary remains at the foot of the Cross.

Let us stay with her in this second part of Lent, which leads us toward the drama of Good Friday.

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Mary Co-Redemptrix (3 of 7)

sermon on March 22, 2026

In the epistle of this Sunday of the Passion, Saint Paul declares that Our Lord has obtained, through His Precious Blood, an "eternal redemption." The great truth we are currently trying to deepen is that Our Lady has participated in the acquisition of this redemption. We have seen, through the figure of the sacrifice of Isaac and the parallelism between Eve and Mary, that the Old Testament already guides us in this direction. However, it is especially in the New Testament that we find elements supporting Co-Redemption:

– First, of course, in the account of the Annunciation; I will return to it on March 25 (Wednesday). Let us simply remember that the Fiat of the Virgin Mary expresses her consent to the entirety of the divine plan, thus to the ‘redemptive’ Incarnation.

– The scene of the Presentation at the Temple has, from our perspective, a particularly significant importance. I refer you to the sermon of Candlemas, early February, where I explained that the offering of the Child Jesus by his holy Mother had a distinctly sacrificial character, thanks to the supernatural light brought by the words of the elder Simeon.

– In January, we meditated on the mystery of Cana, where the role of Our Lady announces the
one she will have to play on Calvary.

– The essential page of the Gospel regarding Co-Redemption is obviously that of the ‘Stabat Mater’, which the Church will make us hear in a few days during the feast of Our Lady of Compassion. We will therefore discuss it again on Friday, and also on August 22, the feast of the Immaculate Heart. Let us simply note that the brief gospel of these feasts does not specify anything regarding the sufferings and inner dispositions of the Most Holy Virgin. But – as is often the case – tradition comes to complement Scripture: the Church, which knows how to read between the lines of the sacred text, takes up two words from the Gospel, ‘Stabat Mater’, and adds a third, ‘dolorosa: Stabat Mater dolorosa’ (this is the beginning of the Sequence that we will sing on Friday). It is for theologians to explain how the "Mother of Sorrows" deserves, through her love, her prayer, her sufferings, and her intimate union with the Redeemer, the title of Co-Redemptrix.

A fundamental objection to this doctrine must be mentioned here, which could be supported by a verse from Saint Paul in his second letter to the Corinthians: "Christ died for all." (The Apostle emphasizes the word ‘all’.) In other words: Our Lord offered His life as a sacrifice to redeem all men without exception. The question then arises: Can Our Lady be both redeemed and Co-Redemptrix?

It is absolutely certain that she had to be redeemed, as she was normally subject, like all descendants of Adam and Eve, to the terrible law of original sin. However, as Pope Pius IX teaches in the Bull of promulgation of the Dogma of the Immaculate Conception, Mary was redeemed "in a more sublime way," in the sense that she was preserved, and not delivered, from original sin. And this was "in anticipation of the death of her Son," according to the expression of
the prayer on December 8.

It is this "sublime mode" of Mary's redemption that allows her to participate in the redemption of other human beings. The fact that she has been set apart from sinful humanity by the privilege of the Immaculate Conception makes her capable of taking an active part – if this is the plan of the sovereignly free God – in the redemption of this sinful humanity.

There are thus two "times" in objective redemption (time in quotes, because it does not refer to a chronological succession, but rather to an order in divine intention): Jesus first redeems Mary, with a preservative redemption; then He joins the suffering and merit of Mary to redeem the rest of the human race, with a reparative redemption. The unique Redemption thus has two effects, the first of which is ordered to the second: Our Lord, in the first intention, sacrifices himself for Our Lady; in the second intention, he sacrifices himself with her for all others. To put it even more briefly: Jesus offers himself alone for Mary, and then Jesus and Mary offer themselves together for us. These theological clarifications only highlight a very comforting truth: that God, who created us without us, does not save us without us. In His wisdom and love, He desires that we collaborate in our own salvation: it is indeed more beautiful, greater, and more perfect to save ourselves while being saved by the one and only Savior; to earn merit ourselves while being totally dependent on the merits of the unique Redeemer. This is true regarding subjective redemption: to be saved, we must not simply allow ourselves to be saved in a purely passive manner; God expects not only our consent to His grace but also our active collaboration through our efforts. This is also true in the context of objective redemption, but there only the Immaculate Virgin, the 'first redeemed,' could participate with her Son, on Good Friday, in acquiring the graces of salvation for all humankind.

Our Lady is thus both redeemed and Co-Redemptrix, with her being Co-Redemptrix being even
more effective because she was redeemed "in a more sublime way."

We will sing, on the night of Easter, the famous ‘O felix culpa’: happy fault, which has won us such a Redeemer!
In light of all that we have just seen, we can add: happy fault, which has won us such a ‘Co-Redemptrix’!

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Mary Co-Redemptrix (4 of 7)

Fr. Bruno - sermon of April 26, 2026

This morning we resume our study on the Co-Redemption of the Most Holy Virgin. We have
discovered the foundations of this Marian privilege in Holy Scripture; let us now examine Tradition:
the most important and compelling testimony will be that of the popes, from Pope Pius IX to Pope
Pius XII (from the mid-19th to the mid-20th). But first, we will gather the thoughts of other
authors, starting with that of a beloved bishop: Mgr de Castro Mayer (yesterday, April 25, was the 35th
anniversary of his death). In 1978, the Bishop of Campos (Brazil) wrote a beautiful and lengthy
pastoral letter on this subject, all the more interesting because its author was an excellent theologian;
let us remember a few key points:

– Mgr de Castro Mayer recalls, following Saint Augustine, that God could have incarnated without
being born of a woman, without the help of the Virgin Mary. “If he wanted to be born of Mary, it is
because Mary was part of the divine plan that determined the Incarnation of the Son of God.” Now,
we sing in the ‘Creed’, Jesus incarnated ‘propter nos homines et propter nostram salutem’.
Therefore, the bishop continues, “we are not allowed to exclude the collaboration of the Most Holy Virgin Mary
from the work by which divine goodness has redeemed humankind.”

– We noted the importance of the parallelism between Eve and Mary: for Mgr de Castro
Mayer, "there is no doubt: the participation of Our Lady in the work of redemption, as the
Repairer of the misfortune caused by Eve, is a revealed doctrine." He insists: "One cannot
doubt that this doctrine [Mary is new Eve] comes from the Apostles."

– "Divine mercy, writes Monsignor, wanted, as if to perfect His love for us, to associate a pure
creature with the work of Redemption. It offered us the opportunity to participate in the
repayment of our debt." This thought was how the last sermon on Mary Co-Redemptrix
concluded a month ago.

– The Most Holy Virgin, according to the Bishop of Campos, was associated with the
paternity of the Father in the Incarnation, and then with His mercy "by not sparing His own Son, but delivering Him up for us all." You recognize a verse from Saint Paul, already commented on in the sermon for the feast of Our Lady of Compassion.

Now let us mention an even more illustrious prelate: in 1937, two years before ascending the
throne of Peter as Pius XII, Cardinal Pacelli preached from the Chair of Saint Louis of the
French in Rome: "The application of the merits of Jesus Christ forms, along with their acquisition, a single complete work: that of salvation. It is fitting that Mary cooperates in the same way in both parts of this same work: thus demands the unity of the divine plan." In other words: if Mary is Mediatrix, she is also Co-Redemptrix; if she cooperates in the distribution of graces, it is because she has first cooperated in their acquisition.

In the 19th century, we must mention Monsignor gαy. In a meditation on the Fourth Joyful
Mystery, regarding the prophecy of Simeon, he writes these lines: "Mary enters, as an active
part, into the sacrifice of Jesus. She is His co-worker, and truly our Co-Redemptrix. The sword
that will kill the Son will pierce the Heart of the Mother."

In the 17th century, Bossuet strongly asserts that Our Lady "had the same share in our salvation
as Eve had in our downfall. This is the doctrine accepted throughout the Catholic Church by a
tradition that dates back to the origins of Christianity." This simple phrase is enough to shatter
the absurdities and impieties of the Roman docuмent from last November 4th.

Let us move on to the Middle Ages, more precisely to the 12th and 13th centuries, which are rich in many respects. In the 13th century, let us focus specifically on two great doctors, Saint Bonaventure and Saint Albert the Great. The Franciscan doctor (Saint Bonaventure) teaches not only about Compassion ("the soul of the Blessed Virgin empathized with all her strength with the sufferings of her dearly beloved Son"), but also about Co-Redemption, a notion that was very common at that time: "She cooperated in the redemption of the human race." As for the Dominican doctor, Saint Albert the Great (the master of Saint Thomas Aquinas), he links Compassion and Co-Redemption by presenting the Virgin Mary as "the cooperator of Redemption through her Compassion." (Mgr Lefebvre may have been inspired by this thought when he wrote in the Constitutions of the Sisters that Mary was "effectively Co-Redemptrix through her Compassion.") In the same vein, Saint Albert the Great explains that Our Lady was associated with the Passion (consors Passionis) because, in the plan of God, she was to be « the aid of Redemption », adiutrix Redemptionis. This formula would be often repeated later; it is equivalent to the word Coredemptrix, even if this term only appears a little later, at the beginning of the 14th century, in the writings of an anonymous minor brother.

The 12th century is dominated by the great figure of Saint Bernard, who has been called "the hymn
singer of the Virgin Mary." He too sees in Our Lady the new Eve, united with the new Adam for our
redemption: "It was fitting that both sexes should participate in our restoration since both had caused
our ruin." To clarify what the "participation" of Our Lady consists of, the abbot of Clairvaux states in a
sermon that she "offered her Son on the altar of the Cross, participating in the work of salvation."
Let us also note this beautiful thought from Arnauld of Chartres, a close friend of Saint Bernard: "Christ sacrificed his body; Mary, her soul."

Let's return, to conclude, to the 20th century: many spiritual authors affirm that the Most Holy Virgin is our Co-Redemptrix, among others Dom Marmion, Father Kolbe, Sister Lucy of Fatima... It is interesting to note that Co-Redemption was chosen as the theme of the Marial Congress of La Salette, in 1946 (centenary of the apparition). Finally, let us cite the authoritative opinion of the great theologian that was Father Garrigou Lagrange: "It is a common and certain doctrine in the Church, and even close to the faith, that the Holy Virgin, Mother of the Redeemer, is associated with him in the redemptive work as a secondary and subordinate cause, just as Eve was associated with Adam in the work of perdition." We return to always to the formula that summarizes this Marian mystery: Mary is not only the Mother of the Redeemer; she is the associate of the Redeemer, the Co-Redemptrix.

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Mary Co-Redemptrix (5 of 7)

sermon of May 3, 2026

We have observed that for many centuries, numerous saints, doctors, bishops, theologians,
and other spiritual authors have spoken in favor of the Co-Redemption of the Most Holy Virgin. What about the popes, whose testimony is clearly of major importance?

Only Pius XI, whose pontificate occurred between the two wars, used the term « Co-Redemptrix » to refer to the Virgin Mary, but several other popes, from Pope Pius IX to Pope Pius XII, supported the idea without using the word.

– In his Bull defining the dogma of the Immaculate Conception (1854), Pius IX cites the
famous verse from the beginning of Genesis: « I will put enmities between you and the woman, between your descendants and hers ». According to the pope, God anticipated, by these words, Our Lady and Our Lord ("the woman" and her "descendants"), and « clearly expressed the enmity of Jesus and Mary against Satan ». Pius IX specifies: « The Most Holy Virgin, united with the Savior by a close and indissoluble bond, fully triumphed over the serpent, and with her immaculate foot crushed his head.» The Immaculate Conception is a great victory against the demon; however, the pope reminds us that Our Lord's battle against Satan only concludes with the victory of the Cross, and he draws a parallel between the victory of the Immaculate Conception and that of the Cross, thereby implying that the Virgin Mary, having remained " united with the Savior by a close and indissoluble bond" even on Calvary, participated in that ultimate battle and victory.

Towards the end of his papacy, Pope Pius IX sent a commendatory letter to the author of a book on
Mary and the Priesthood, which clearly outlines the doctrine of Co-Redemption, for example in this
brief paragraph: "While the spotless Lamb willingly sacrificed Himself for the salvation of the
world, Mary offered Him for the same purpose. She exercised the supreme priesthood alongside
Him; she redeemed with Him all the sins of the world; she, in some way, gained with Him the infinite
treasure of merits that satisfied divine justice." The words "in some way" mean that Our Lord and Our
Lady do not merit in the same manner: only Jesus, being the God-Man, merits in strict justice,
whereas Mary's merit, being a mere creature, is a merit of "convenience"; Saint Pius X will adopt this distinction made by theologians in his Marian encyclical.

– Leo XIII, at the end of the 19e century, is known as « the pope of the Rosary », due to his
numerous encyclicals on this theme. In one of them, on September 8, 1894, he explains that the
Rosary manifests the mediation of Our Lady (mediation in a broad sense, which indeed includes
Co-Redemption), because in this prayer « the part that the Virgin has taken in the salvation of
men is, as it were, made present » (through the successive evocation of the fifteen mysteries,
which are the mysteries of our salvation, and which are the mysteries of Jesus and Mary).
Regarding the sorrowful mysteries, Leo XIII notes that Our Lady was not physically present at
Gethsemane and in the praetorium, but that she was « spiritually present, since for a long time
she had known these tragic events.» And he specifies: since the Annunciation and the
Presentation: « When she offered herself to God as his servant to be his Mother [first Joyful
mystery], and when she completely consecrated herself to him in the Temple with her Son
[fourth Joyful mystery], by each of these acts she became the associate of her Son in his laborious
atonement for humankind ». The pope arrives at the fifth sorrowful mystery, where, this time,
the Virgin Mary is physically present: « Animated by an immense desire of charity to receive us
as her children, she herself offers her Son to divine justice.» It is thus to engender us in the life
of grace that she takes part in the sacrifice of the Savior: she is indeed our Co-Redemptrix.

In another encyclical, the Pope calls Our Lady « the Repairer of the entire world»; Repairer is
roughly synonymous with Co-Redemptrix. During his papacy, Leo XIII also approves a prayer
where Mary is invoked as «Co-Redemptrix of the world.»

In an apostolic letter dated September 8, 1901, Leo XIII asserts that « the Virgin participated in concert with her Son in the redemption of the human race.» She was not merely present; she actively
participated in the work of our salvation (non adfuit tantum, sed interfuit).

The Pope names the Most Holy Virgin « the cooperator of Redemption »; a cooperator through her
sufferings: when Jesus died on the Cross, « she died with him in her heart pierced by the sword of
sorrow.» This spiritual death, united with the physical death of her Son, earns her the title of «
Queen of Martyrs ». It is in all truth that we say to her, at the end of the epistle of Our Lady of
Compassion: «You did not spare your life for your people.»

– Saint Pius X, at the beginning of the 20th century, explains in his beautiful Marian encyclical
(February 2, 1904) that Our Lady first prepared the victim (the Incarnation), then offered this
victim for us (the Redemption), and thus was united by her Son to the work of our salvation
(Co-Redemption). Therefore, she can rightly be called « the Repairer of the fallen humanity.» It is
noteworthy that during the pontificate of Saint Pius X, the Holy See published three decrees in
which the Most Holy Virgin is designated as « Co-Redemptrix.»

We will still need to examine the teachings of Popes Benedict XV, Pius XI, and Pope Pius XII.
During this month of Mary, let us focus on specially honoring Mary Mediatrix (whom we will
celebrate next Friday) and Mary Co-Redemptrix.

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Mary Co-Redemptrix (6 of 7)

Fr. Bruno - sermon from May 10, 2026

Next Sunday, we will conclude our study on Co-Redemption, as afterwards it will be the Sundays of
Pentecost, the Holy Trinity, the Most Holy Sacrament, and the Sacred Heart. This morning, we will
therefore look at the teachings of Popes Benedict XV and Pius XI on this subject, but without
forgetting Saint Joan of Arc, whose solemnity we celebrate today. It was precisely Benedict XV who
canonized her, and it was Pius XI who declared her the patroness of France.

Last Sunday, we spoke about Leo XIII and Saint Pius X: the former declares the Maid of Orléans "
venerable" and allows the opening of the beatification process; and Saint Pius X proceeds with the
beatification in 1909, on the Sunday of Quasimodo. His successor, Benedict XV, decides to canonize
Blessed Joan of Arc on May 16, 1920, three days after Blessed Gabriel of Our Lady of Sorrows and
Blessed Margaret Mary. By reserving a special day for Joan's canonization, the Pope emphasizes the
importance he attaches to this ceremony. In his sermon, he perfectly summarizes the mission of the
Maid: "France glories in Joan, but the Church also triumphs in her. God brought forth this child to
save her homeland, but at the same time, the heroine did everything to establish the reign of Jesus
Christ." ‘Establish the reign of Jesus Christ,’ this was indeed the grace and glory of our saint. – On
March 2, 1922, Pope Pius XI (who was just elected on February 6) declares Our Lady the principal
patroness of France under the title of her Assumption, and Saint Joan of Arc her secondary patroness.
It is about twenty years later that Pope Pius XII will give us another secondary patroness: Saint
Thérèse of the Child Jesus.

« There is great pity in the Kingdom of France »: our country is increasingly enslaved to the J*deo-Ma s0nic sect. Now more than ever, we must plead to the saint of the homeland to "drive the enemy out of France." And the same prayer must be addressed to her for the Church, so mistreated and so
humiliated by the pontiffs who have succeeded each other since the last council.

Now let us look at what Benedict XV and Pius XI teach regarding Co-Redemption:

– From Benedict XV, we should primarily remember an apostolic letter from 1918, addressed to the
confraternity of Our Lady of a Good Death. In it, he writes these remarkable lines: "She [the Virgin
Mary] suffered with her suffering Son, she died with her dying Son, she immolated her Son to
appease the justice of God, so much so that it can rightly be said that she redeemed humankind with
Christ." "Redeeming with" is exactly the meaning of the word "Co-Redemption". Moving from objective
redemption to subjective redemption, the Pope draws the consequence of the principle he
has just stated: "It is precisely for this reason that the various graces we receive from the treasure of
Redemption are dispensed to us through the hands of the Virgin of sorrows." In other words, it is
because Mary is Co-Redemptrix that she is Mediatrix. And Benedict XV applies this to the essential
grace we should ask of God every day (remember that he is addressing the confraternity of Our Lady
of a Good Death): "Thus, it is clear that we must also expect from her the grace of a good death that
forever completes the work of Redemption in each man."

To this significant testimony, we can add the words of the same pontiff during the canonization of Saint Gabriel of Our Lady of Sorrows and Saint Margaret Mary, on May 13, 1920: "The sufferings of Jesus cannot be separated from the pains of Mary. Just as the first Adam had a woman as an accomplice in his rebellion against God, the new Adam wanted a woman to share his work in reopening the gates of Heaven to men."

– Pope Pius XI is the one who spoke most explicitly about the mystery of Co-Redemption. At the beginning of 1923, a year after his election, Pius XI praised the apostolate of a good death, confirming the words of his predecessor: "The Virgin of Sorrows participated with Christ in the work of Redemption."

In 1925, the pope approved and granted an indulgence for a prayer, the essential passage of which is: "Remember that at Calvary you were constituted Co-Redemptrix, collaborating through the crucifixion of your heart in the salvation of the world, with your crucified Son."

In 1928, Pius XI published a brief encyclical on the Sacred Heart (more precisely on the duty of reparation that arises from devotion to the Sacred Heart). He states there that Our Lady, after having "brought Jesus into the world for us as Redeemer, offered Him as a victim at the foot of the Cross," and thus deserves the title of Repairer (a title equivalent to that of Co-Redemptrix, as we have seen).

In 1935, the Church celebrates the 19th centenary of Redemption. On the occasion of this great jubilee, a multitude of bishops, priests, and faithful are gathered in Lourdes. The pope addresses the pilgrims in a radio message during which he prays to the Virgin Mary: "Compassionate and Co-Redemptrix, you assisted your Son while He accomplished the Redemption of the human race on the altar of the Cross." It could not be clearer: Pius XI uses the term Co-Redemptrix, and he explains it by uniting Compassion and Co-Redemption ("Compassionate and Co-Redemptrix"), and by presenting the Most Holy Virgin as "the assistant," that is to say, the associate of her Son at the very moment of the sacrifice of Calvary: "You assisted your Son while He accomplished the Redemption of the human race on the altar of the Cross."

Transitioning, like Benedict XV, from objective redemption to subjective redemption, he adds: "Preserve in us and increase day by day the precious fruits of His Redemption and Your Compassion." Mary Mediatrix allows us to benefit from the fruits of the Savior's Redemption, which are inseparably – of course, subordinate – the fruits of her own Compassion, thus of Co-Redemption.

Pius XI was represented at the jubilee festivities in Lourdes by a prestigious legate, his Secretary of State, the future Pope Pius XII. Let us conclude with this beautiful prayer from Cardinal Pacelli to Our Lady of Lourdes: "You have made this rock of Massabielle a new mountain of the glory of God amid the darkness of disbelief and sin, a bright beacon of hope for the salvation of peoples. But this mountain and this blessed cave evoke in us the memory of another mountain and another cave, Golgotha and the Sepulcher, where your pain and tears as a Mother, at the most terrible and most divine hour of the Redemption, united with the supreme torture, the death, and the burial of your crucified Son, Redeemer of the world."

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Mary Co-Redemptrix (7 of 7)

sermon of May 17, 2026

Among the popes who, from the middle of the 19th century to the middle of the 20th, have
continuously taught the doctrine of Marian Co-Redemption, we must inquire about Pope Pius XII:
– In his beautiful encyclical on the Church, in 1943, he writes that Our Lady, "very closely united to her Son,
presented Him at Golgotha to the eternal Father, as a new Eve, for all the sons of Adam who bear the
stain of original sin." The very ancient idea of Mary as the new Eve is found here, along with
the affirmation that the Most Holy Virgin participated in our Redemption by offering her Son for us on Calvary.

– May 13, 1946, is a great day in Portugal: the statue of Our Lady of Fatima is crowned there. The
Pope joined the ceremony with a radio message from which I extract this phrase: "The Son of God
has reflected on His Mother the glory, majesty, and power of His royalty, for being associated, as
Mother and Minister, with the King of martyrs in the ineffable work of the Redemption of
mankind, she is also forever associated with Him, with an almost unlimited power, in the
distribution of the graces that flow from Redemption." The Virgin Mary is therefore Queen
because she was associated with the work of Redemption, that is to say, with the acquisition of
graces, and she is still associated with "the distribution of the graces that flow from Redemption."
Like his predecessors, Pius XII clearly distinguishes between objective redemption and
subjective redemption, and he emphasizes the role of the Most Holy Virgin in both.

– In 1950, the definition of the dogma of the Assumption: in the promulgation Bull, the Pope mentions "the new Eve intimately united with the new Adam in the fight against the infernal enemy, which was to lead to total victory over sin and death." This ‘total victory’ refers to Good Friday, so the ‘new Eve’ participated in the ultimate battle of Calvary, in the sacrifice of the Redeemer.

– In 1954, the Pope publishes an encyclical on Mary Queen, through which he establishes the feast of May 31. Let us note three passages:
"This glorious Sovereign was chosen as Mother of God precisely to be associated with Him in the Redemption of the human race" (divine maternity is therefore ordered to Co-Redemption). – "In the fulfillment of the Redemption, the Most Holy Virgin was closely associated with Christ" (another affirmation of the Co-Redemption). – « As Christ, in redeeming us, is our Lord and our King in a particular way, the Blessed Virgin is also our Queen and Sovereign because of the unique way she
contributed to our Redemption. » In other words, Jesus is our King not only because He is God, but also because He is our Redeemer; similarly, Mary is our Queen not only because she is the Mother of God, but also because she is our Co-Redemptrix.

– A verse from the office of Mary Queen brings together the three notions of divine maternity, Co-Redemption, and royalty: « Hail, Mother of Christ, associated with His Passion, Queen of the entire world! » The Most Holy Virgin is inseparably Mother, Co-Redemptrix, and Queen.

– Finally, in his encyclical on the Sacred Heart, in 1956, Pope Pius XII writes: "By the will of God, the Blessed Virgin Mary has been indissolubly united with Christ in the work of human redemption, so that our salvation may come from the love of Jesus Christ and from his sufferings intimately united to the love and pains of his Mother."

All these testimonies from the popes, from Pope Pius IX to Pope Pius XII, built on tradition and the almost unanimous agreement of theologians, demonstrate that the doctrine of Co-Redemption was sufficiently developed to be defined solemnly at the last council. I reminded you, regarding Universal mediation, how the Council Fathers rejected the proposal for a specifically Marian docuмent. The draft prepared by the Preparatory Commission stated concerning Our Lady: "She can rightly be called Co-Redemptrix." The text promulgated by Vatican II deliberately omits this term; in reality, two passages still express the idea of Co-Redemption, but the exclusion of the word itself allowed the progressives to rid themselves of a doctrine that troubled them greatly.

A little later, Cardinal Ratzinger – the future Benedict XVI – dared to say that Co-Redemptrix is[

Twice dyed · « **Reply #2 on:** **Today** at 02:22:23 PM »

continued..
Fr. Bruno, May 17, 2026 - Sermon number 7, Our Lady Co-Redemptrix, .Conclusion

... A little later, Cardinal Ratzinger – the future Benedict XVI – dared to say that Co-Redemptrix is
a term "vague," and even "erroneous." Francis went even further, referring to this as " nonsense." As for Leo XIV, he will sign the Doctrinal Note of November 4, 2025, which decrees that the term is "troublesome," and that its use is always inappropriate.

I will not linger on this miserable impiety, which was well refuted in advance by the entire tradition of the Church, and I come to the conclusion of our study on Co-Redemption: this truth has great importance for our spiritual life.

If Our Lady Co-Redemptrix played such a role in the economy of salvation, she must have a corresponding place in our hearts:

– We should often thank the Virgin Mary for all that she suffered for us: at the foot of the Cross, she truly bore us in pain. We can exclaim with Saint Bernadette: "I am the child of your sorrows, the child of Calvary!" Yes, we are truly the children of the pain and love of the Most Holy Virgin; we can never show her enough gratitude.

– And then, let us not forget that, according to Saint Louis-Marie, Marian devotion is a devotion of " imitation": we must therefore strive to associate ourselves with the Co-Redemption of Our Lady, to
unite our sufferings with her sufferings, so that we may ourselves become co-redeemers and
co-redeemresses. It happens that some people who do not know our sisters, the Sisters of Our Lady
Co-Redemptrix, refer to them as "co-redeeming sisters." Even though this is not their full name, it is a beautiful agenda, entirely in line with the spirit of the founder, since Mgr Lefebvre, in the Constitutions, urges them to "offer themselves with the divine Victim, in the image and in the footsteps of Our Lady of Compassion." Be, dear sisters, co-redeemresses, through your life of love, prayer, and sacrifice. And let us all be co-redeemers and co-redeemresses, by ever more closely uniting ourselves to our Co-Redemptrix.

– Regarding the imitation of Mary, Monsignor also writes in the Constitutions (he speaks of the
religious, but this applies to all of us): "They will imitate Mary by participating with all their soul in the sacrifice of the Cross which continues on the altar." The role that Our Lady played on Calvary results in her very active participation in the holy sacrifice of the Mass. Hence, the importance of union with the Most Holy Virgin to fully participate in the Holy Mass ("with all our soul," according to Monsignor's expression) to receive more abundant fruits from it. She will particularly help us not to become accustomed to such a great mystery of love: she knows, more than anyone, the infinite value of each Mass, as it sacramentally renews the sacrifice of the Cross.

Overall Conclusion to the series of sermons on Mary Mediatrix and Mary Co-Redemptrix:

Everything is summarized in the Miraculous Medal, through which Our Lady offers us a
true lesson in Marian theology. We will discuss this in more detail in a few years, as in 2030
we will celebrate the second centenary of the apparitions at Rue du Bac; but let us note right
now that this small medal illustrates the two inseparable aspects of what the Virgin Mary
does for our salvation, Co-Redemption and Mediation:

– The first side of the medal represents Mediation: the rays that appear to emanate from the hands of the Holy Virgin symbolize the graces she distributes. And the Holy Mother of God offers us a very simple yet effective prayer to call upon her Mediation: ‘ O Mary conceived without sin, pray for us who have recourse to you ’.

– The reverse of the medal evokes Co-Redemption: the M of Mary is not only situated under the Cross, it is intertwined in the Cross, as if to signify that Our Lady Co-Redemptrix was not only present at the foot of the Cross, but that she took an active part in the redemptive sacrifice of the Cross. And the two Hearts, one crowned with thorns, the other pierced by a sword, remind us that the holy Hearts of Jesus and Mary together, as one Heart, suffered and offered for our salvation. Mary is indeed the Co-Redemptrix associated with the unique Redeemer.

Let us implore the good God that Rome, once freed from the darkness that has invaded it, solemnly proclaims this great truth. While waiting for this happy day, let us not be satisfied with merely wearing the miraculous medal: let us take the time to look at it, to contemplate it, in order to admire and thank the Blessed Virgin who is, for our salvation, the universal Mediatrix and the Co-Redemptrix.

The End.

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Author Topic: Father Bruno - 3 sermons (Read 1488 times)

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Father Bruno - 3 sermons

Twice dyed

Re: Father Bruno - 7 sermons Co-Redemptrix - Mediatrix, March - May 2026 AD.

Twice dyed

Re: Father Bruno - 7 sermons, Mary Co-RedemptrixConclusion