The Theotokos, Model of Faith: Affirming The Primacy of Christ and the Cooperative Role of Mary

The Dicastery for the Doctrine of the Faith’s Doctrinal Note, Mater Populi fidelis (Mother of the Faithful People), serves as a crucial clarification regarding Marian titles and her cooperative role in the work of salvation, which must always be Christocentric. Accordingly, the document Mater Populi fidelis firmly grounds Mary’s singular position not as an object of devotion placed next to Christ, but as one inserted into the mystery of Christ through the Incarnation. The central thesis affirmed is that Mary is the supreme model of faith, whose unique cooperation in God’s plan never trespasses upon the absolute primacy and uniqueness of Jesus Christ, the Redeemer.

Mary’s journey begins with the fundamental shift from a simple woman to a mother with her “yes” (the fiat) (cf.Lk 1:26-28, 3, 38). In fact, Thomas Aquinas would say that Mary’s consent (fiat) was given 'in place of the whole human race” (Summa Theologiae 3a, 30.1). It is a transformation that defines her role in salvation history. Specifically, her vocation is to be the mother of the Word incarnate. Therefore, Mary’s journey is defined by her function as Mother of the Savior, as the one through whom salvation came to the human race.

Consequently, Mary’s motherhood is also immediately relational and life-giving. For example, she brings Christ to Elizabeth and John (cf.Luke 1:39-45), revealing that her motherhood is already a mission of service and joy. Later, at the Cross (Silent Fiat), Mary’s motherhood reaches its universal dimension. Standing beneath the Cross, she becomes Mother of all believers, the new Eve beside the new Adam (Rom 5.15). Therefore, St. Ambrose Autpert (d. 784) regards Mary as mater gentium (mother of the nations), mater credentium (mother of believers), and mater electorum (mother of the elect), whom she has generated in generating Christ. Indeed, Eve’s title, mother of the living, was extended to Mary as early as Epiphanius of Constantia (d. 403).

Therefore, the mystery of motherhood reached its fullness in Mary, by proclaiming her as the Theotokos (Mater Dei, Mother of God, the Council of Ephesus in AD 431). As the Virgin Mother, she presents her Son, Jesus Christ, to us. This title underscores her unique and necessary function: to provide the humanity through which the Eternal Word became flesh. The Church asserts that Mary is intimately bound to the very core of the Christian mystery of Incarnation through the proclamation that Mary is the Mother of God.

Simultaneously, she is recognized as the Odēgētria (She who points the way). She utilizes her maternal role to show us the only Way, which is Christ himself. Mary’s veneration is thus always Christocentric. Therefore, the true ecumenical importance of the Second Vatican Council’s decision is derived not from minimizing her place in Catholic faith and piety, but from emphasizing a sharing-oriented Mariology instead of one that is privilege-centered.

The true significance of Mary’s role is crystallized in her identity as the Model of faith (Modello di fede). This modeling is nowhere more visible than at the Annunciation. Mary’s questioning (cf. Lk 1:29, 34) and subsequent decisive acceptance—her “yes” (fiat, “let it be done,” Lk 1:38)—is the definitive act of human-divine cooperation. Importantly, Mary’s active participation in the salvation history was not merely a biological mediation, but a profound spiritual consent that opened for humanity the possibility of deification as Imago Dei (Gen 1:26-27). By responding with the fiat, Mary inaugurated the Redemption that all humanity had awaited. In support of this, the Second Vatican Council emphasizes this freedom, stating that “rightly, therefore, the holy Fathers see Mary not merely as a passive instrument in the hands of God, but as freely cooperating in the work of human salvation through faith and obedience” (Lumen Gentium 56). Therefore, Mary received the Savior into her own life of loving faith and cooperated maternally in Christ’s objective redemption of the human race.

The doctrine of cooperation finds its limits, however, when confronted with the Primacy of Christ. Vatican Council II clearly teaches that Mary’s function as mother of humans in no way obscures or diminishes this unique mediation of Christ, but rather shows its power (Lumen Gentium 60). Therefore, concentration upon Marian doctrine and devotion should not obscure their basic Christocentric character.

Henceforth, the dogma of the Immaculate Conception (Immacolata Concezione) teaches that “The most Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege of Almighty God and in view of the merits of Jesus Christ, was preserved immune from all stain of original sin” (Pius IX, Ineffabilis Deus 1854). Therefore, her perfect state is not a separate but a magnificent demonstration of the efficacy of Christ’s redemptive work in the salvation history.

This primacy of Christ is the reason for the Note’s clarification on specific Marian titles. On at least three occasions, Pope Francis has expressed clear opposition to the title “Coredemptrix” (Co-redeemer), arguing that Christ’s redemptive work was perfect and needs no addition. Furthermore, Pope Francis said, “Mary never asked anything important for herself within the apostolic college. She agreed simply to be a Mother. She accompanied Jesus like a disciple, because the Gospel shows that she followed Jesus” (Pope Francis on 3 April 2020). Pope Francis also affirmed Mary “never wished to appropriate anything of her Son for herself,” nor did she present herself as a co-Savior, but rather as a disciple (Mater Populi Fidelis 21). Therefore, Christ “is the only Redeemer,” and this title “cannot be duplicated.” Henceforth, the core theological assertion is that “Christ alone is the Redeemer who reconciles the world to the Father in the Holy Spirit”.

Nonetheless, the document affirms that Mary had a genuine mediatory role that is secondary to but inseparable from the Savior’s work. Her mediatory function begins with enabling the Incarnation, since the Redeemer was to be “born of woman” (ex mulieris, Gal 4:4). Subsequently, At the wedding feast in Cana, Mary again fulfills a mediating role when she presents the needs of the newlyweds to Jesus (cf. Jn 2:3) and instructs the servants to follow his directions (cf. Jn 2:5). This is a role of intercession, or as the Note suggests, one centered on cooperation or maternal assistance. Finally, her presence at the foot of the Cross was seen by the Holy Fathers as a sign of Christian fortitude, filled with maternal love, sharing in the passion without taking on the role of co-Savior.

From the Incarnation to the Cross and the Resurrection, Mary was united to Christ in a way that is unique and far surpasses any other believer, as Lumen Gentium declares, “Thus the Blessed Virgin advanced in her pilgrimage of faith and faithfully persevered in union with her Son unto the Cross (LG 58). In conclusion, Mater Populi fidelis successfully navigates the delicate balance between high Marian privilege and absolute Christo-centrism. It establishes the Mother of God as the ultimate Model of Faith, whose profound and free cooperation (co-operazione) unlocked the door to salvation, but whose unique dignity is always dependent upon and directed toward the unique mediation of her Son, Jesus Christ. (Cf. Ineffabilis Deus, Lumen Gentium, Mater Populi fidelis)