"Pope" Francis: All the Saints who invoked Mary as Co-Redemptrix were foolish

Spirit Daily reports:

"...Francis appeared to flatly reject proposals in some theological circles to add 'co-redemptrix' to the list of titles of the Virgin Mary, saying the mother of Jesus never took anything that belonged to her Son, and calling the invention of new titles and dogmas 'foolishness.'"

With attacks against the Catholic Church increasing from both within and without, now more than ever the remnant faithful need to pray and work for the Church to solemnly declare that our Blessed Mother is Coredemptrix, Mediatrix and Advocate.

It's not surprising that Francis, presiding over a sodomite cabal within the Vatican, would oppose the title of Mary Co-Redemptrix.  For an infallible definition of these three roles of Mary will unleash graces on the world such as one cannot imagine.

It was Saint Maximilian Kolbe, priest and martyr, prophet pointing the way to a new civilization of love, who said (in the early 1940s, before the Nazis put him to death):

"In the Catholic Church they have not yet officially declared in public as certain belief that the Immaculata is the Mediatrix of all Graces. But it is a certain truth. It has been well known from the time of the advent of Christians....But when the faithful voice a desire requesting to admit it as a public belief, the Church must verify this truth and declare it....The source of all graces is God. Everything begins in God. But the graces given to human beings are not given directly from God but through Mary. If you have time to discuss or debate the issue, you should rather pray more. Holy Mary will be pleased if we pray for the early announcement that she is the Mediatrix of all Graces."

There are graces which Our Lady wants to give us but will not be able to until the Church infallibly defines her as Coredemptrix, Mediatrix and Advocate. What better time to do so than the present hour when the Church finds herself under vicious attack and the demonic tyranny of a sodomites cabal?

Perhaps we should all listen to Saint Kolbe and "pray more" for such an announcement?

What the modernistic Francis views as "foolishness" - the worldly always view Holy things as "foolish" - the Saints have not.

In an article entitled, "Mary Co-redemptrix: A Dogmatic Crowning for the Queen?" Dr. Mark Miravalle made this point writing:

"What do St. Padre Pio, St. Francis Xavier Cabrini, St. Gemma Galgani, St. Maximilian Kolbe, St. Leopold Mandic, St. Teresa Benedicta of the Cross, St. Jose Maria Escrivà, Blessed Teresa of Calcutta, Servant of God, John Paul II, and Sr. Lucia of Fatima all have in common (beyond their eminent sanctity as witnessed by the twentieth century)? They all repeatedly invoked Our Lady as the “Co-redemptrix” and taught the doctrine of Marian coredemption concerning Mary’s unparalleled role with and under Jesus Christ in the Redemption of the human family.

One of the greatest examples of Catholic development of doctrine is visible with the historical unfolding of Marian dogma. Like a small acorn which grows over years into a towering oak tree, the divinely planted seeds of Scripture regarding Mary have grown under the nurturing of the Holy Spirit into solemnly declared dogmas of faith, which constitute the highest form of recognized Catholic truth.

In 431, the Council of Ephesus solemnly declares Mary the Mother of God, or literally the “God-bearer” (Theotokos) in the midst of the Nestorian controversy over the nature and person of Christ.[1] Two centuries later (649), Pope Martin I declares the “Perpetual Virginity” of Our Lady, that she was virginal before, during, and after the birth of Jesus Christ.[2]

A span of over a thousand years passes before the next Marian dogma is proclaimed with the solemn papal definition of the Immaculate Conception (1854) by Bl. Pope Pius IX, whereby the Holy Father exercises the charism of papal infallibility to pronounce that from the moment of Mary’s conception, she is free from original sin and full of grace.[3] A century later, Venerable Pope Pius XII again exercises papal infallibility by solemnly defining the Assumption of Mary (1950), that at the end of earthly life, the Mother of Jesus was taken body and soul into heavenly glory.[4]

The present four Marian dogmas identify the principal prerogatives of the Blessed Virgin Mary during her earthly life and in relation to her Divine Son. But the sublime tasks assigned by the Holy Trinity to the Virgin Mother do not cease there. Mary received a fifth role with specific relation to the human race, which was declared first by her Crucified Son as his final gift to humanity before his redemptive death: “Woman, behold your Son!…Behold, your Mother!” (Jn. 19:25-27).

Not only is Mary Mother of God made man, the Perpetual Virgin of Virgins, the Immaculate Conception, and the Assumed One, she is also the Spiritual Mother of all peoples and all nations. As the Second Vatican Council teaches: “Taken up into heaven, she did not lay aside this saving office, but by her manifold intercession continues to bring us the gifts of eternal salvation… Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix” (Lumen Gentium, 62).

As Spiritual Mother of all humanity, Our Lady exercises three maternal functions on behalf of her earthly children. She is a “Mother suffering” or “Co-redemptrix.” The prefix “co” does not mean equal but “with,” as exemplified in St. Paul’s call for all Christians to be “co-workers with God” (1 Cor. 3:9). Mary cooperated “with Jesus” in ways unlike any other human or angelic creature, by her shared suffering with Him in the work of redemption. Vatican II again reminds us that the Blessed Virgin “faithfully persevered in union with her Son unto the cross, where she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her mother’s heart, and lovingly consented to the immolation of this victim which was born of her” (LG 58). John Paul II of happy memory called Mary the “Co-redemptrix” on six occasions.[5]

Her second motherly function for humanity is as a “Mother nourishing” or “Mediatrix of all graces.” As the fathers, doctors, saints, and popes teach us, every grace that we receive from the redemption of Jesus Christ comes to us through the intercession of Mary. Cana makes clear the Mother’s ability to release the graces and miracles of her Son for the needs of humanity (Jn. 2:1-10). The late great John Paul called Mary the “Mediatrix of all graces” on seven occasions.[6]

Her third maternal function is as a “Mother pleading” or “Advocate.” There is no greater intercessor to the throne of her Kingly Son than that of the Queen Mother. As King Solomon could deny his mother the Queen nothing, (cf. 1 Kings 2:19) so too, Christ the King denies his Queen Mother nothing.

Since Our Lady’s Spiritual Motherhood under its three aspects of Co-redemptrix, Mediatrix of all graces, and Advocate is already part of the authoritative doctrinal teachings of the Papal Magisterium, why the need for a papal definition of these three titles? From where did the movement for a papal definition of Our Lady’s universal mediation derive?

Apart from certain misunderstandings that the movement for a fifth Marian dogma has its origins in private revelation, the actual historical beginnings of this international Church drive date back to the first two decades of the twentieth century with the efforts of the renowned Belgian cardinal, Cardinal Mercier and the enthusiastic support of St. Maximilian Kolbe.

By the end of 1915, Pope Benedict had received numerous petitions for the dogmatic definition of Our Lady’s universal mediation from Cardinal Mercier, fellow bishops, religious superiors, and clergy.[7] Cardinal Mercier issued a pastoral letter calling for the dogma of Our Lady’s mediation, which specifically included the concept of Coredemption as an integral part of her mediation, in 1918.[8] With the papal approval by Pope Benedict XV for the mass and office of “Mary, Mediatrix of all graces” at the request of Mercier and others in 1921, the worldwide movement for the solemn papal definition of Mary’s universal mediation of grace was launched in a letter from Cardinal Mercier to all the bishops of the world (April, 1921), wherein he expressed his deepest hope for this dogmatic crowning of Our Lady’s mediation.[9]

The illustrious Belgian cardinal continued his advocacy for the dogma with Pius XI on the very day of his papal election (Feb. 6, 1922).[10] The newly elected pontiff responded immediately to the petition for the dogma by ordering the establishment of three theological commissions to study the question in 1922. The Belgian and Spanish commissions concluded strongly in favor of the papal definition, while the conclusion of the Roman commission was never released.[11]

From that time to the present, great numbers of petitions have continued to flood the Holy See for the papal definition of Our Lady’s universal mediation. Petitions for a new Marian dogma from only the last ten years (approx. 1994-2004) number over six million from over 165 countries, and include over 550 bishops and 45 cardinals.[12] Although these numbers do not include the hundreds of bishop petitions, along with the multitudinous number of clergy and lay petitions submitted to the Holy See by Cardinals Mercier,[13] Gagnon, and others prelates from 1930 to 1994, the recent petition campaign of the last decade for this fifth Marian dogma represents the largest per annum petition drive in the history of the Church.

But the question of “why” must again be addressed. If the Magisterium already teaches the truth of Marian mediation in its three components of Co-redemptrix, Mediatrix, and Advocate, then where is the need for a solemn papal definition of the same truth in the form of a dogma?

Historic graces and world peace. With every new Marian dogma proclaimed by the successor of Peter, bearer of the keys of the kingdom, a new ocean of graces descends upon the Church and the world. For Our Lady to exercise fully the motherly roles granted her by God, humanity must exercise its free will in accepting her roles that they may be activated on our behalf. God never forces his sanctifying grace upon us, but awaits our free “yes” before bestowing them.

Humanity’s “yes” as spoken by the Holy Father in a papal proclamation of our full acceptance of Our Lady’s Spiritual Motherhood would release extraordinary graces of peace and redemption to a world where internal wars of abortion, child abuse, pornography, divorce, drugs, depression, loneliness, and external conflicts of terrorism, poverty, famine, pestilence and natural disasters are threatening most every family, country, and society throughout the world.

The proclamation of the dogma would allow the Mother to have her chance to intercede for a new peace and grace for our world. The Holy Father would be declaring our acknowledgement, on the highest level of Catholic truth, that She truly is our universal Spiritual Mother, our Co-redemptrix, Mediatrix of all graces and Advocate, and that we humbly and trustingly beseech our Heavenly Queen and Mother for the interior peace of Christ in the hearts of humanity that is necessary for any authentic and perduring global peace.

The succinct but profound words of Blessed Teresa of Calcutta most eloquently summarize the heart and the imperative of the contemporary call for the fifth Marian Dogma:

Mary is our Coredemptrix with Jesus. She gave Jesus his body and suffered with him at the foot of the cross.

Mary is the Mediatrix of all grace. She gave Jesus to us, and as our Mother she obtains for us all his graces.

Mary is our Advocate who prays to Jesus for us. It is only through the Heart of Mary that we come to the Eucharistic Heart of Jesus.

The papal definition of Mary as Coredemptrix, Mediatrix, and Advocate will bring great graces to the Church.

All for Jesus through Mary.

God bless you"

Some thoughts as the Devil infiltrates the Church through intellectual pride

Every man is become foolish by his knowledge...

"Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written: I shall catch the wise in their own craftiness. And again: The Lord knoweth the thoughts of the wise, that they are vain." (1 Cor. 3, 18-20)

The Lord God spoke through the prophet Jeremiah saying, "Every man is become foolish by his knowledge: every founder is confounded by his idol, for what he hath cast is a lie, and there is no breath in them. They are vain works, and worthy to be laughed at, in the time of their visitation they shall perish" (Jer. 51: 17-18).

We have before us two kinds of wisdom, the "wisdom" of the world (which is devilish) and false and the true wisdom from above:

"Who is wise and understanding among you? By his good life let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This wisdom is not such as comes down from above, but is earthly, unspiritual, devilish. For where jealousy and selfish ambition exist, there will be disorder and every vile practise. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or insincerity. And the harvest of righteousness is sown in peace by those who make peace" (James 3: 13-18).

We've seen enough of devilish "wisdom." The "wisdom" of homosexual priests who abuse children while feigning virtue; the devilish "wisdom" of "intellectuals" who speak and write increasingly asinine things, engaging in dissent from the Magisterial teaching of Christ's Church while proclaiming themselves to be "wise"; Catholics with a string of letters after their names but who resemble Jannes and Jambres*, always learning but never coming to a knowledge of the truth.

Interestingly, a Catholic mother from Phoenix, Arizona, was allegedly given this prophecy a number of years ago:

"When intellectual Christianity will have suffered long enough it will find its heart, and the whole world will see it: then will come the peace of Christ. This peace will come first to the United States."

In his classic work entitled the "Love of Eternal Wisdom," St. Louis Marie de Montfort proposes a definition of wisdom based on etymology. In Chapter 1 Montfort says that, "In the general sense of the term wisdom means a delectable knowledge [sapida sapientia] - a taste for God and His truth" (LEW 13). For Montfort, wisdom is directly related to knowledge. However, the wisdom spoken of by this great marian saint is defined very clearly by his use of the adjective "delectable." For Montfort, such knowledge is not the theoretical or abstract knowledge of the mathematician or the moral theologian who approaches moral questions with a cold legalism akin to that of the Pharisees.

Rather, for Montfort true wisdom is a knowledge that one can taste ("savoreuse"); a knowledge which stirs the soul and which awakens one, a knowledge which shuns falsehood and deception:

"True wisdom is a taste for truth without falsehood or deception. False wisdom is a taste for falsehood disguised as truth. This false wisdom is the wisdom or the prudence of the world, which the Holy Spirit divides into three classes: earthly, sensual, and diabolical [Jas. 3:15). True wisdom may be divided into natural and supernatural wisdom. Natural wisdom is the knowledge, in an outstanding degree, of natural things in their principles. Supernatural wisdom is knowledge of supernatural and divine things in their origin. This supernatural wisdom is divided into substantial or uncreated Wisdom and accidental or created wisdom. Accidental or created wisdom is the communication that uncreated Wisdom makes of himself to mankind. In other words, it is the gift of wisdom. Substantial or uncreated Wisdom is the Son of God, the second person of the most Blessed Trinity. In other words, it is Eternal Wisdom in eternity or Jesus Christ in time" (LEW 13).

Substantial or uncreated Wisdom is Eternal Wisdom in eternity or Jesus Christ in time. And the Catholic Church is Christ's Mystical Body in the world or "in time." Why then are there so many who reject the teaching of Wisdom (Jesus) in time? The Catechism of the Catholic Church teaches us that, "In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility. By a 'supernatural sense of faith' the People of God, under the guidance of the Church's living Magisterium, 'unfailingly adheres to this faith.'" (CCC, 889). And again:

"The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error.." (890).

Why then do so many "learned" and "intellectual" Catholics reject [dissent from] the teaching authority of the Magisterium established by Jesus Himself (Who is Eternal Wisdom in time) and choose instead to embrace contrary teachings? Because, they have preferred a false "wisdom," a devilish "wisdom" which produces a harvest not of righteousness but of "disorder and every vile practise."

In other words, such people have chosen to follow another father. The father Jesus spoke of in John 8:44.

* 2 Timothy 3:8-9.