Is Mary the Mediatrix of All Graces?

by Taylor Marshall, Ph.D.

This a two-part question. First, is Mary a "mediatrix"? (the Latin suffix -tor
denotes masculine agency and the Latin -trix denotes feminine agency - like
waiter and waitress - Mediator and Mediatrix)? Second, if she is a mediatrix, is
she the mediatrix of all graces?
Jesus and Mary - the New Adam and New Eve
applying graces to humanity

Is Mary a Mediatrix?
Before addressing this title, let it be confirmed at the outset that Mary's
mediation does not violate the words of Saint Paul regarding the mediating
priesthood of Jesus Christ, when he writes:
6“For there is one God: and one mediator of God and men, the man Christ
Jesus” (1 Tim 2:5, D-R)

Christ is the one mediator between God and men because He is both full God and
fully human. Since He offered Himself as a perfect sacrifice to God, He alone can
redeem mankind from sin.

However, Saint Luke records that the Holy Simeon prophesied to Mary that she
too would suffer with Her divine Son:
“And thy own soul a sword shall pierce, that, out of many hearts thoughts may be
revealed” (Luke 2:35).

The Fathers of the Church identify the "piercing sword" in Mary's soul as the
moment when Mary beheld her dying Son on the cross, even more, when she held
his cold, lifeless body in her arms.

Her quiet and maternal presence with Christ's high priestly sacrifice envelops her
into the sacrifice of Christ in a unique way. Consider this, the Son of God
acquired His flesh and blood from her flesh and blood. Jesus could die for us,
because she gave to Him a body.

Jesus and Mary at the cross are the redemptive Adam and Eve. Eve once looked
up to a tree in order to seize its fruit unlawfully. Now, Mary as the New Eve,
beholds the tree on which hangs the "Fruit of her womb." She does not claim
rights over this Fruit, but willingly offers It to the Father. The New Adam hangs
suspended on the wood for every sinner. The New Eve stands by in sorrow.
Mary's mediation is based on her intimate union and consent to the Passion and
Death of Christ. Moreover, we find in Scripture that Jesus comes to the world
through Mary, literally. St Elizabeth and her baby St John the Baptist are filled
with the Holy Spirit when St Elizabeth hears the voice of Mary. Jesus works His
first miracle at Cana at Mary's request. Furthermore, Mary is present at Pentecost
when the Holy Spirit is poured out upon the Apostles. Just as Mary's voice was
the instrument that carried grace to Saint Elizabeth, so Mary is the personal
7instrument by which grace flows to us from Christ. St Bernard of Clairvaux called
her the "aqueduct of grace."

The Liturgical Feast: Mediatrix of All Graces

In 1921, Pope Benedict XV, responding to petitions from the bishops of Belgium,
established the annual feast day of "Mary Mediatrix of All Graces." This feast was
included in the Missale Romanum under the title "Omnium Gratiarum
Mediatricis" for the date May 31. If you have a pre-conciliar Latin Missal, you can
usually find it there (look under Missae pro aliquibus locis). Two of my missals
include the feast.

The first reading for this feast is Isaiah 55:1-3, 5 and the Gradual is the famous
passage from Ecclesiasticus: “I am the mother of fair love, and of fear, and of
knowledge, and of holy hope. In me is all grace of the way and of the truth, in me
is all hope of life and of virtue. ” (Sirach 24:24–25) The Gospel reading for the
feast is the Marian passion account from John 19:25-27.

Pope Benedict XV's inclusion of a feast for "Mary Mediatrix of All of Graces"
popularized doctrine. By the beginning of the Second Vatican Council (1962),
there was a push among the bishops to formally declare the Blessed Virgin Mary
as the "Mediatrix of All Graces." This attempt was eventually recast and she was
instead declared "Mother of the Church," a softer title, but beautiful all the same.
"Mother of the Church" was was preferred since it defined the truth in a more
ecclesiastical way.

You can find this definition of "Mother of the Church" in Chapter 8 of Lumen
Gentium. Nevertheless, Lumen Gentium 8 does refer to the Immaculate Mary as
"Advocate, Auxiliatrix, Adjutrix and Mediatrix." Notably, the qualifier "of All
Graces" was not included in the final text of Lumen Gentium even though it was
proposed.

Did Pope Benedict XV go to far?

So then, it is a matter of faith that our Blessed Mother is a "Mediatrix"...but is she
the "Mediatrix of All Graces"? Most Catholics have no problem with the title
8"Mediatrix" though I do notice that some Catholics flinch when they hear
"Mediatrix of All Graces." Did Pope Benedict XV go too far in adding "of All
Graces"?

The full title including "all graces" is controversial. Some protest that Mary could
not possibly be the mediatrix of all the graces in the Old Testament since she did
not yet exist. Moreover, could she have been the mediatrix of all graces while she
was still on earth? Did she only become the mediatrix of all graces after Pentecost
or perhaps only after her glorious Assumption? Even still, is she currently the
mediatrix both of actual graces and sacramental grace? That is, does the grace of
baptism and the Holy Eucharist also flow through her hands?

Two Difficult Questions regarding "of all graces"

These questions, essentially, raise two difficult questions:

1) When did Mary become the mediatrix of all graces. From all time? At the
Immaculate Conception? Crucifixion? Pentecost? Assumption?

2) When we say "all graces" do we mean "each and every grace" or "all kinds of
grace" or "all actual graces"?
I will reveal my hand at the beginning. I take the extreme position. I insist that
she is the mediatrix of every single grace ever given to humanity, from Adam to
the last moment of time. It is true that she didn't yet exist, but she is nevertheless
the mediatrix of all these graces.

The New Adam as Mediator. The New Eve as
Mediatrix.

How can one say such a thing? The argument depends on Our Lady's ancient
status as the New Eve and upon Christ's status as the New Adam. All grace is
absolutely mediated through Christ since he is fully God and fully man. He is the
mediator of humanity necessarily and absolutely. Yet, He mediates this grace to
humanity by virtue of His Incarnation, His Death, and through the Holy Spirit.
9Now then, Mary as the New Eve was the instrument of the Incarnation, and she
held the primary role at the Crucifixion and at the descent of the Holy Spirit on
Pentecost. So we discover that Scripture links her with these three moment of
Christ's absolute mediation.

We also know that all the graces of the Old Testament were mediated in
anticipation of Christ's Incarnation and Death. Since Mary's flesh and
cooperation are necessary for the Incarnation and Death of Christ, these graces
are also mediated with her role in mind. This is why Pope Pius IX says that the
decree of Christ's predestination is one and the same with that of Mary.
So the graces of the Old Testament were mediated in light of her, though not
actually dispensed by her. Here we distinguish the term "mediating" from the
term "dispensing." The Immaculate Mary has always been the Mediatrix of All
Graces, but she became the Dispensatrix of All Graces at her glorious
Assumption.

One could take an even more extreme and say that Mary became the Dispensatrix
of every grace from the moment of her Immaculate Conception. This would
necessitate that from her first moment, she had an enormous infusion of
knowledge even while still in the womb of Saint Anne. I'm not so sure this
happened, though I wouldn't fault anyone for holding it. It seems that Saint
Alphonsus Liguori may have held this position, though I can't quite make it out
(I'd be grateful if any Alphonsists could help me out on this point.)

What about Scripture?

We do know that the sanctification and confirmation in grace of Saint John the
Baptist while still in his mother's womb occurred through the mediation of
Mary's audible voice. “For behold as soon as the voice of thy salutation sounded
in my ears, the infant in my womb leaped for joy. ” (Luke 1:44, D-R)
Both the Latin and Greek liturgies apply Ecclesiasticus 24 as a prophecy of the
Blessed Virgin Mary. It reads: “I am the mother of fair love, and of fear, and of
knowledge, and of holy hope. In me is all grace of the way and of the truth, in me
is all hope of life and of virtue. ” (Sirach 24:24–25) Mary is the "Mother of Fair
10Love" and "in [her] is all grace." Here then is an Old Testament prophecy of

Mary's title as Mediatrix of All Graces.

As discussed above, Our Lady's presence at the Lord's Conception, Nativity, Life,
Death, Ascension, and then Pentecost reveal her mediating office under Christ.
Does Mary mediate Sacramental Grace?

As for sacramental grace, Saint Cyril of Alexandria, when addressing the Fathers
of the Council of Ephesus (AD 431) stated that the grace of baptism,
confirmation, and Holy Orders flow through Mary to the Church.
Just think about the seven sacraments and you'll that this makes sense:

1. Baptism removes the stain of Eve (Mary is the New Eve), gives us the
Holy Spirit (the Spouse of Mary), and unites us to the death and
resurrection of Christ (Mary mediates under the cross)

2. Confirmation is the sacrament that confers the grace of Pentecost to each
us. Mary is the Spouse of the Spirit and she was present at Pentecost

3. Holy Eucharist is the Body and Blood of Christ. This flesh and blood of
the Eternal Logos were derived from the womb of the Blessed Virgin Mary.
No human Mother? No Body and Blood.

4. Penance is the application of Christ's merit and blood to the sinner.
Mary's mediating presence under the Cross confirms her role in this
sacrament.

5. Extreme Unction is the sacrament that prepares the believer for death.
Christ gave Mary dominion over the "hour of death" and over Purgatory by
her desire to die a human death even though she remained without sin. She
desired to die in order to be conformed more perfectly to Christ. This is
also foretold by Siracides: “I will penetrate to all the lower parts of the
earth, and will behold all that sleep, and will enlighten all that hope in the
Lord. ” (Sirach 24:45)

6. Holy Orders is the mystery of the priesthood, and Christ became the
High Priest of Humanity by virtue of His Incarnation. However, Mary was
absolutely necessary for His assumption of the human nature. No Mother?
11No Incarnation? Again, Mary's presence at the Cross also affirms her role
here, since Christ manifestly exercised His priesthood on the Cross.

7. Holy Matrimony was raised to the dignity of a sacrament at the Wedding
of Cana. Christ's miracle and blessing at the Wedding of Cana occurred
through the direct mediation of Mary. Thus, she too is the mediatrix of the
sacramental grace of Holy Matrimony.

So then, it's easy to see that Scripture links Mary to all seven of the sacraments.
While some oppose the position that Mary is the mediatrix of sacramental grace,
I see every reason to affirm that she is the mediatrix of sacramental grace.
In summary, then, we have confirmed the following:

1. Mary's mediation does not conflict with Christ's mediation but is the
highest form of sub-mediation under Christ. She is the aqueduct that
channels the infinite grace and merits of Christ.

2. Pope Benedict XV institute a liturgical feast of Mary, Mediatrix of All
Graces

3. Mary's universal mediation is entailed by her title New Eve. Christ is the
New Adam and his redemptive work is universal. Consequently, Mary's
sub-mediation is universal.

4. All graces, even those of the Old Testament are mediated through the
ministry of the New Adam and the New Eve. Although, Mary did not yet
exist, the graces prior to the New Testament were granted in expectation of
a New Adam and a New Eve - Jesus and Mary.

5. Even sacramental graces are mediated and applied by the Immaculate
Mary. Sacred Scripture shows that the graces and gifts associated with each
sacrament (e.g. the pouring of out Holy Spirit in Confirmation) were
accomplished through Mary (e.g. when Elizabeth and John the Baptist
were filled with the Holy Spirit).

Marian Consecration according to St John
Damascene

12Theologians beginning in the 1950s began to question to the concept of
"consecration to Mary" or "Marian consecration." Everyone is agreed that people
and things can be consecrated to the Most Holy Trinity, and this true of the
Eucharist in a preeminent way, but also true for the priesthood, nuns, and holy
vessels, and our baptized bodies as tabernacles of the Holy Spirit (which is the
reason that we must retain holy purity and custody of the eyes).

13How then could people or items be consecrated to the Blessed Virgin Mary who is
a human person and creature? This question often comes up regarding Our
Lady's request for the Marian consecration of Russia to the Immaculate Heart of
Mary. Some say this is impossible since the Immaculate Heart of Mary is created
and therefore not a proper object of solemn consecration.

Marian Consecration and Saint Louis de Montfort

Saint Louis de Montfort is the saint to answer this question since he shows that
all Marian consecrations (or to any saint for that matter) are ordered to our Lord
Jesus Christ through His Sacred Humanity. Since all saints are members of His
Body and partakers of His Divine Nature, consecrations to them are relative and
are therefore through them to Christ our God.

The same is true for prayer to saints. We pray to saints but understand that the
prayer "to" a saint is relative and not absolute. Absolutely speaking, the
intercessions of saints have their final terminus in Jesus Christ, the one mediator
between God and men.

“For there is one God: and one mediator of God and men, the man Christ
Jesus.” (1 Timothy 2:5, D-R)

Saint John Damascene is one ancient example of "Marian consecration."
We are present before you, O Lady, Lady I say and again Lady, binding our souls
to our hope in you, and as to a most secure and firm anchor , to you we
consecrate {anathémenoi} our minds, our souls, our bodies, in a word, our very
selves, honoring you with psalms, hymns and spiritual canticles, insofar as we are
able-even though it is impossible to do so worthily. If truly, as the sacred word
has taught us, the honor paid to our fellow servants testifies to our good will
towards our common Master, how could we neglect honoring you who have
brought forth your Master? In this way we can better show our attachment to our
Master.

-St John Damascene, "Sermo Prima de Dormitione," Patroligia Graeca 96,
720C-D, 721A-B.

14Marian Consecration and Saint John Damascene
Saint John Damascene, a Doctor of the Catholic Church, consecrates himself and
his hearers to the Blessed Virgin Mary using the word anathémenoi. You will
recognize this as the same word from which we derive "anathema" which can
mean "set above," "suspended," "banned," and usually "accursed." It is the Greek
word used to translate the Hebrew word רםֵח {charem} for those people or things
which belong to God as either holy or cursed. The same idea is preserved in Latin
where "sacrosanctum" can refer to persons who are either "holy" or "cursed." For
example, to be "sacrilegious" has the same connotations.

All this relates to things "reserved for God" and this can be a blessing or a curse.
For example the Most Holy Sacrament of the Eucharist is the greatest blessing for
one receiving It in a state of grace, but also the greatest curse if received in a state
of original sin or mortal sin. Sacrosanctity cuts both ways.

Back to St John Damascene. He consecrates himself to Mary in this way by using
the term "anathémenoi." This means that he is totally and completely given over
and reserved for the Blessed Virgin Mary. (this should remind us of Blessed John
Paul II, whose motto was directed to Mary: "Totus tuus" or "Totally yours.") Woe
to him if should fail in his devotion to her. Yet this "Marian anathema" also
includes the amazingly brilliant graces that he shall receive through her from
Christ.

Moreover, this Marian consecration in the form of an "anathema" is
Christocentric (Christ-centered), or as I prefer to say, Christotelic (leading to
Christ). Observe how St John Damascene concludes his consecration to Mary: "In
this way we can better show our attachment to our Master." Our Master is Christ
the Lord.

The whole point of Marian consecration is not to exalt Mary to the level of deity
or to place her in competition with Christ. True Marian consecration (as also
endorsed by St Louis de Montfort and St Maximilian Maria Kolbe) leads to
greater love and service for Christ.

15Do you want to consecrate yourself to the Immaculate Mother in this way? If so, I
heartily recommend both St Louis de Montfort's consecration, but especially that
of St Maximilian Maria Kolbe.

To use the Kolbe consecration in a solemn way, choose a Marian feast day. Fast
on the day before (one meal), pray the Holy Rosary and attend Mass and
Confession on that Marian feast day, and then recite the prayer of consecration.

Renew the consecration annually.

Here's the Kolbe form of consecration.

Our Immaculate Lady, Mother of the Church, pray for us.