Titles Of Mary Mother Of Jesus

"The Mother of God always accompanies us and insofar as we recognize ourselves as children of her tears, to that extent our hearts are opened to the mystery of God's love. Our pilgrimage begins in our soul, where communion with God begins. In the depths of our souls, we can always say YES to God and His promise will be fulfilled with each of us."

"Bethink you of the blessedness. Every wife is like the Mother of God—she has the hope of bearing a saviour of mankind. She is the channel of the eternal purpose of Heaven."

"I, Pope Calixtus III, promise and vow to the Holy Trinity, Father, Son, and Holy Ghost, to the Ever-Virgin Mother of God, to the Holy Apostles Peter and Paul, and to all the heavenly host, that I will do everything in my power, even, if need be, with the sacrifice of my life, aided by the counsel of my worthy brethren, to reconquer Constantinople, which in punishment for the sin of man has been taken and ruined by Mahomet II, the son of the devil and the enemy of our Crucified Redeemer. Further, I vow to deliver the Christians languishing in slavery, to exalt the true Faith and to extirpate the diabolical sect of the reprobate and faithless Mahomet in the East. For there the light of Faith is almost completely extinguished. If I forget thee, O Jerusalem, let my right hand be forgotten. Let my tongue cleave to my jaws, if I do not remember thee. If I make not Jerusalem the beginning of my joy, God and His holy Gospel help me. Amen."

"That anyone could doubt the right of the holy Virgin to be called the Mother of God fills me with astonishment. Surely she must be the Mother of God if our Lord Jesus Christ is God, and she gave birth to him! Our Lord’s disciples may not have used those exact words, but they delivered to us the belief those words enshrine, and this has also been taught us by the holy fathers."

"I cannot think such language either right, or becoming, or suitable. ... To call the Virgin Mary the mother of God can only serve to confirm the ignorant in their superstitions."

"I do not doubt that there has been some ignorance in their having reproved this mode of speech, — that the Virgin Mary is the Mother of God … I cannot dissemble that it is found to be a bad practice ordinarily to adopt this title in speaking of this Virgin: and, for my part, I cannot consider such language as good , proper, or suitable… for to say, the Mother of God for the Virgin Mary, can only serve to harden the ignorant in their superstitions."

"Mary sheds tears because men call her "The Mother of God.""

"If any one says that Mary is the Mother of God, let him be anathema."

"The cult of the Virgin, Mariolatry, which by the gradual elevation of the divine element in the Virgin has led almost to her deification, answers merely to the feeling that God should be a perfect man, that God should include in his nature the feminine element. The progressive exaltation of the Virgin Mary, the work of Catholic piety, having its beginning in the expression Mother of God, ...has culminated in attributing to her the status of co-redeemer and in the dogmatic declaration of her conception without the stain of original sin. Hence she now occupies a position between Humanity and Divinity and nearer Divinity than Humanity. And it has been surmised that in course of time she may perhaps even come to be regarded as yet another personal manifestation of the Godhead."

"Mary was conceived without sin. Behold! what the Church of Paris glories in professing and maintaining; what her Doctors hold it an honor to teach and defend; what her children are jealous of preserving as one of their dearest possessions after the sacred dogmas of faith; what they do not hesitate to regard as an immediate consequence of their faith, not believing it possible to separate in Mary, the title of Immaculate Virgin from that of Virgin Mother of God, and not considering it possible to refuse the privilege of a Conception without spot, to her who was to receive and who indeed did receive, that of the divine Maternity."

"Marriages are not permitted on the eves of Wednesdays and Fridays. During the Great Fast from Dairy Sunday up to the first Tuesday after Pascha. During the Falling Asleep of the Theotokos Fast, which consists of a two week period from August 1-15. During the Holy Apostles’ Fast: Monday after All Saints to June 28. During the Nativity Advent, the period before Christ’s Birth. On Saturday, on the eves of the Twelve Great Feasts, on the day before the Feast of the Beheading of John the Baptist, (August 29th), and the day before the Exaltation of the Cross (Sept. 14th)."

"Mary (mother of Jesus)"

"Co-Redemptrix"

"Hail, then, from us, O holy mystycal Trinity, who has gathered us all together in this church of Mary, the Mother of God. Hail, from us, Mary, Mother of God, majestic treasure of the whole world, the lamp unquenchable, the crown of virginity, the sceptre of orthodoxy, the indestructible temple, the dwelling of the Illimitable, Mother and Virgin, through whom He is called in the holy Gospels "Blessed who cometh in the name of the Lord." Hail, thou who didst contain Him, thou through whom the Holy Trinity is glorified and adored throughout the world; through whom heaven rejoices, through whom angels and archangels are glad; through whom devils are put to flights, through whom the temper-devil fell from heaven; thorugh whom the fallen creature is taken up into heaven; through whom all creation, held fast by the madness of idolatry, has come to the knowledge of the truth; through whom holy baptism has come to believers, and the oil of gladness; through whom churches are erected throughout the world; through whom the nations are brought to repentance. And what more shall I say? Through whom the only-begotten Son of God has shone forth, a light " to those who sat in darkness and in the shadow of death" (see Lk. 1:97); through whom the Prophets foretold, through whom the Apostles preached salvation to the nations; through whom the dead are raised, and kings reign."

"O Lady, all-chaste, all-good, rich in mercy, comfort of Christians, tender consoler of the afflicted, the ever-open refuge of the sinners, do not leave us destitute of thy assistance...Shelter us under the wings of thy goodness. By thy intercession watch over us. O unfailing hope of Christians, hold forth us to eternal life... For no one, Lady all-holy, is saved except through thee, all-holy one...No one, Lady most chaste, is favored with any gift except through thee. No one, Lady most venerable, is given the merciful gift of grace except through thee... After thy Son, who more than thee has the interest of mankind at heart? Who more than thee protects and sustains us in our bitter sorrow?...Who like to thee excels as suppliannt for sinners?...At the very invocation of thy holy name, thou dost turn aside from thy servants the attacks of that most evil enemy, and keep them safe and unharmed."

"Just as it was fitting for Christ to give his Mother total grace when she was conceived, so too was it fitting for him to give her complete glory with her Assumption. It follows that it is true that the Virgin, having entered into glory with her soul and body, is seated next to her Son."

"Mary is the most beautiful of all creatures. [...] A ray of God's beauty shines in the eyes of his Mother. [...] When we speak of her, when we speak to her, let us not forget that she is our true Mother, because through her we have received divine life. She gave us Jesus, and with Jesus, the very source of grace. Mary is the Mediatrix and distributor of graces."

"He who wants to live the supernatural life clings to the Mother of Divine Grace. He who wants to convert and sanctify himself must have recourse to the Mother of God, for she is the Mediatrix of all graces. This mystery, that we receive everything through the Immaculate, is still little known. That is why we must propagate it; more, we must conquer the whole world to the Immaculate."

"Over the course of time, the Ordinary Magisterium, together with numerous Saints and Doctors of the Church, have taught the Marian doctrines of Coredemption and Mediation, employing among other expressions the specific titles “Co-Redemptrix” and “Mediatrix of All Graces.” Consequently, it cannot be maintained that the Ordinary Magisterium, along with Saints and Doctors of the Church over so many centuries, could have led the faithful astray through a consistently inappropriate use of these Marian titles. Moreover, throughout the ages, this Marian doctrine and the use of these titles have also expressed the sensus fidei—the sense of faith of the faithful. Therefore, by adhering to the traditional teaching of the Ordinary Magisterium regarding Coredemption and Mediation, and by recognizing the legitimacy of the titles “Co-Redemptrix” and “Mediatrix of All Graces,” the faithful do not depart from the right path of faith nor from a sound and well-informed piety toward Christ and His Mother."

"(About the proclamation of a new dogma for the Marian title of Mediatrix of all graces): When they come to us with the story of declaring her this or making that dogma, let’s not get lost in foolishness."

"Some titles, such as “Mediatrix of All Graces,” have limits that do not favor a correct understanding of Mary’s unique place. In fact, she, the first redeemed, could not have been the mediatrix of the grace that she herself received. This is not a minor point since it reveals something central: even in Mary’s case, the gift of grace precedes her and comes from the absolutely free initiative of the Trinity in view of Christ’s merits. Like all of us, she did not merit her justification by a preceding action of her own, nor did she do so by any subsequent action. Even in Mary’s case, her friendship with God by grace is always freely bestowed. Her cherished figure is the supreme testimony of the believing receptivity of one who, more than anyone else, opened herself with docility and complete trust to Christ’s work, and who, at the same time, stands as the greatest sign of the transforming power of that grace."

"It will not be out of place, and indeed will be useful to the reader, to reflect on how reasonable it is that, even though little is written in the Gospel about Mary except that she is the Mother of God, the Church and the faith of the faithful have derived her innumerable prerogatives. To deny these prerogatives today would be a sign of heresy or irreligiousness. What wonder, then, that He filled His Mother with so many gifts and established her as Mediatrix of all the graces He bestows on mortals? After all, the Eternal Father had already made her Mediatrix of the infinite benefit He poured into Him. Mary, more than any other saint, is ready to help us: both to cooperate in the sublime task of her beloved Son and to help the community of which He has made her Queen."

"O Holy Ghost, divine spirit of light and love, we consecrate to Thee our understanding, our hearts and our wills, our whole being for time and for eternity."

"Rejecting the title of Co-Redemptrix is not simply a matter of language. It is part of an ongoing effort to strip the faith of its supernatural claims, to make the Church appear harmless to a world that hates the cross. The Blessed Virgin is the most perfect human reflection of divine truth. To diminish her role is to diminish the very reality of grace. When her titles are declared “inappropriate”, it is not she who is diminished, but our understanding of Christ, for every Marian truth protects a Christological truth."

"The distinction of the female sex is that a woman was the person who was permitted to help establish God's new kingdom; the distinction of the male sex is that redemption came through the Son of Man, the new Adam."

"Msgr. Joseph Strickland, as quoted in Aldo Maria Valli, Monsignor Strickland: “Colpire Maria significa colpire l’Eucaristia. Non restiamo in silenzio!” (November 2025)"

"O Holy Ghost, divine spirit of light and love, we consecrate to Thee our understanding, our hearts and our wills, our whole being for time and for eternity."

"(On the publication Mater Populi Fidelis) To deny the title of Co-Redemptrix is tantamount to dethroning the Most Blessed Virgin. Such a thing wounds the Catholic soul in what is dearest to it."

"(About Mater Populi Fidelis) I would dare to use the word ‘pitiful.’ It is an insult to God. It’s only God who produces grace in us. But God wants his creatures to collaborate and cooperate in his work. Precisely because He made us free, He wants us to make use of that freedom. And more than that He wants us to merit, He wants us to work. Our Lady at Fatima said there are so many souls who fall into hell because no one prays and makes sacrifices for them. Which means if you pray and make sacrifices you can really save souls. If that’s true for any souls, how much more for the Blessed Virgin Mary? She had been chosen by God to be His mother."

"Over the course of time, the Ordinary Magisterium, together with numerous Saints and Doctors of the Church, have taught the Marian doctrines of Coredemption and Mediation, employing among other expressions the specific titles “Co-Redemptrix” and “Mediatrix of All Graces.” Consequently, it cannot be maintained that the Ordinary Magisterium, along with Saints and Doctors of the Church over so many centuries, could have led the faithful astray through a consistently inappropriate use of these Marian titles. Moreover, throughout the ages, this Marian doctrine and the use of these titles have also expressed the sensus fidei—the sense of faith of the faithful. Therefore, by adhering to the traditional teaching of the Ordinary Magisterium regarding Coredemption and Mediation, and by recognizing the legitimacy of the titles “Co-Redemptrix” and “Mediatrix of All Graces,” the faithful do not depart from the right path of faith nor from a sound and well-informed piety toward Christ and His Mother."

"Christ is the only Redeemer; but he wanted to honor his Mother and chose her as his co-worker in this work of Redemption, which does not diminish but, on the contrary, increases the effectiveness of Christ himself ... In the work of Redemption, Christ and Mary are not two independent circles; but concentric ones, with Mary's inside Christ's. Therefore, the titles we defend for Mary must not be silenced."

"Given the necessity of explaining Mary’s subordinate role to Christ in the work of Redemption, it is always inappropriate to use the title “Co-redemptrix” to define Mary’s cooperation. This title risks obscuring Christ’s unique salvific mediation and can therefore create confusion and an imbalance in the harmony of the truths of the Christian faith, for “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). When an expression requires many, repeated explanations to prevent it from straying from a correct meaning, it does not serve the faith of the People of God and becomes unhelpful. In this case, the expression “Co-redemptrix” does not help extol Mary as the first and foremost collaborator in the work of Redemption and grace, for it carries the risk of eclipsing the exclusive role of Jesus Christ — the Son of God made man for our salvation, who was the only one capable of offering the Father a sacrifice of infinite value — which would not be a true honor to his Mother. Indeed, as the “handmaid of the Lord” (Lk 1:38), Mary directs us to Christ and asks us to “do whatever he tells you” (Jn 2:5)."

"About the Marian title of Co-Redemptrix) The analogy by similarity instinctively (i.e., without critical scrutiny) leads to the emergence of “salvific parallelism.” The document, with surgical precision, dismantles the title not because Mary does not cooperate, but because the term constructs a misleading image. The analogy by similarity works as follows: a. it isolates a point of contact (both Christ and Mary suffered for our salvation. Both were associated with the redemptive event); b. it extends the similarity (if Christ is the Redeemer, and Mary is similar to Him in this work, then she can be called “Co-Redemptrix”); c. it minimizes the dissimilarity (in this process, the abysmal difference—Christ acts as God and Man, the primary and autonomous source of grace; Mary acts as a creature, redeemed and transformed, a derivative and subordinate channel —is flattened. The dissimilarity becomes an appendix, a footnote)."

"(About the proclamation of a new dogma for the Marian title of Mediatrix of all graces): When they come to us with the story of declaring her this or making that dogma, let’s not get lost in foolishness."

"One need only consult any pre-conciliar treatise on Mariology to realize the importance that the notion of co-redemption, applied to the Virgin Mary, had acquired in theological thought over the past five centuries. To be convinced of this, one need only recall the words of the popes, from Pius IX, the Pope of the Immaculate Conception, to Pius XII, the Pope of the Assumption."

"Edith Stein, The Separate Vocations of Man and Woman According to Nature and Grace (1932)."