The Mediatrix and Co-Redemptrix Question: Eastern African Perspectives on Mary Before Vatican II

From part of the painting of Madonna and Child with Saint Anne by Michelangelo Merisi da Caravaggio

By Fr Casmir Odundo

The modern Marian movement gained remarkable momentum in the nineteenth and twentieth centuries. In 1830, the Blessed Virgin Mary appeared to St Catherine Labouré at Rue du Bac in Paris, giving rise to the devotion of the Miraculous Medal. Less than 25 years later, in 1854, Pope Pius IX defined the dogma of the Immaculate Conception in Ineffabilis Deus. Four years after this definition, in 1858, Our Lady appeared to St Bernadette Soubirous at Lourdes, identifying herself with the words, “I am the Immaculate Conception.” This Marian climate was furthered  particularly through the apparitions of Our Lady of Fatima in 1917, whose message called for conversion, penance, and the consecration of Russia. Later during the Holy Year of 1950 after consulting bishops from all over the world Pope Pius XII definined  of the dogma of the Assumption in Munificentissimus Deus (1950).

Amid the rise of communist regimes, in the beginning of the 20th century,  many Christians—especially in Eastern Europe—found in Our Lady of Fatima and Our Lady of Czestochowa a spiritual antidote to atheistic communism and a sign of hope and perseverance in faith.

We can therefore say,  by the time of the  Vatican II Council (1962–1965), Marian devotion had become a central theological and pastoral issue. Indeed, one of the most debated questions—decided by a difference of only forty votes in the final tally—was whether to dedicate a separate document (schema) to the Blessed Virgin Mary or to integrate Marian teaching within the Dogmatic Constitution on the Church. The latter view prevailed, and Marian doctrine was incorporated into Lumen Gentium, Chapter VIII, titled “The Blessed Virgin Mary, Mother of God, in the Mystery of Christ and the Church.” This was further cemented during the third session of the Council, on 21 November 1964, when  Pope Paul VI, echoing the wishes of many Council Fathers, solemnly proclaimed Mary as Mater Ecclesiae—“Mother of the Church.”

Though the  decision to include Marian teaching within Lumen Gentium was made by a narrow margin of only forty votes,  the Council Fathers explicitly clarified that this outcome should not be understood as either a minimalist or maximalist position with regard to Our Lady but rather as a theological and pastoral judgment aimed at situating Mariology in relation to ecclesiology.

Just before this conciliar debate, the preparatory vota submitted by various bishops and institutions in 1959–60 offer valuable insight into the theological expectations and pastoral concerns of the time. I examined the vota of the bishops from Eastern Africa on this issue.

The Eastern African Vota: A Desire for Definition

A significant number of Eastern African bishops expressed support for the definition of Mary’s universal mediation of grace. The then Archbishop of Nairobi, John Joseph McCarthy, asserted that such a definition would be “of great benefit to the Christian faithful.” Fr Patrick Cullen, SPS, then Pro-Prefect Apostolic of the then Prefecture of Eldoret, noted that both clergy and laity in his jurisdiction had petitioned for this doctrine to be considered and, if opportune, defined. Archbishop Cornelius Bronsveld, then Archbishop of Tabora, argued that a formal definition would deepen Marian devotion, given its implicit presence in papal teaching.

Bishop John B. Cesana of Gulu and Edoardo Mason, Vicar Apostolic of Bahr el-Ghazal, requested the explicit definition of Mary as Mediatrix omnium gratiarum and Co-redemptrix. Similarly, René-Georges Pailloux, Apostolic Prefect of Fort Rosebery, called for a dogmatic definition grounded in Sacred Scripture.

Others adopted a more measured tone while still expressing expectations of conciliar treatment. Archbishop Edgar Maranta of Dar es Salaam anticipated that the Council would at least debate, the doctrine of Mary’s mediation, though without specifying a desired outcome. His Auxiliary, Elias Mchonde—one of the few native African prelates at the time—echoed this expectation. Ireneus Wien Dud, Apostolic Vicar of Rumbek,  also requested that the Council carefully examine the suitability of defining the doctrine as a revealed truth.

Marian Maternity and the Unity of Humanity

Beyond the titles of Mediatrix and Co-redemptrix, some bishops articulated a theological vision linking Mary’s motherhood to ecclesial unity and interreligious dialogue. Bishop Lawrence P. Hardman of Zomba advocated for the definition of Mary’s spiritual maternity, arguing that it would foster greater unity among peoples. He also proposed the creation of an interreligious commission or institute dedicated to Mary as “Mother of All Humanity,” highlighting the particular esteem in which she was held also by Muslims.

Cautionary Approaches: Concerns for Unity

Not all Eastern African bishops supported the proposal.  Some prioritised ecumenical considerations. Bishop Eugène Butler of Mombasa and Zanzibar cautioned that further definitions might alienate non-Catholics and reinforce perceptions of doctrinal rigidity. He expressed concern that the proliferation of dogmas could hinder rather than foster unity. Gaston Perellie, Apostolic Delegate for British East and West Africa, similarly argued that the Church had already defined enough dogmas and urged the Council to avoid further doctrinal declarations.

These positions reflect pastoral prudence rather than any lack of Marian devotion. They align with the wider conciliar emphasis on promoting unity both within the Church and with other Christian communities.

Doctrinal Continuity and Contemporary Clarification

On 4 November 2025, the Dicastery for the Doctrine of the Faith finally brought this long-standing discussion to a close in a document titled Mater Populi Fidelis, published under the authority of Pope Leo XIV. The text acknowledges Mary’s unique cooperation in the work of redemption while advising against the use of the title Co-redemptrix. It states that although Mary played an essential role, the expression could be a bit ambiguous and risks beening interpreted as obscuring the singular and all-sufficient mediation of Christ.

In doing so, the document reaffirms the theological caution adopted by the Council Fathers and reflects the concerns expressed by certain Eastern African bishops in their vota. At the same time, it upholds Marian devotion, recognising Mary as a model of discipleship and maternal intercession without endorsing contested titles.

In light of recent magisterial clarifications, the Eastern African contributions remain an important testimony to the global dimensions of Marian theology in the mid-twentieth century and to the pastoral insights of bishops whose voices were shaped by rapidly growing local Churches.

Sources

• Acta Apostolicae Sedis (Vatican City: Typis Polyglottis Vaticanis, various years).

• Documenta Vaticana Concilio Oecumenico Vaticano II Apparando, Series I (Acta et Documenta Concilio Oecumenico Vaticano II Apparando: Series I – Antepraeparatoria, Vol. II: Vota Episcoporum et Praelatorum), Typis Polyglottis Vaticanis, 1960–1961.

• Mater Populi Fidelis.

Fr Casmir Odundo is a priest of the Diocese of Nakuru, Kenya and a Doctoral Candidate at the Pontifical University of the Holy Cross, Rome.