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

By Fr. Casmir Odundo

Following the definition of Mary’s Immaculate Conception in 1854 and that of her Assumption in 1950, there emerged an even stronger Marian movement in the second half of the 20th century leading to the Vatican II Council. Indeed, the Marian question was one of the most debated issues during the Second Vatican Council. A key point of contention was whether to dedicate a separate schema to the Blessed Virgin Mary or to incorporate Marian doctrine within the broader ecclesiological framework of the Dogmatic Constitution on the Church.

The decision to include Marian teaching within Lumen Gentium (Chapter VIII) was made by a narrow margin of only forty votes. Significantly, the Council Fathers explicitly clarified that this decision should not be interpreted as either a minimalist or a maximalist position, but rather as a theological and pastoral judgment aiming to situate 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 East 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 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 expressing expectations of conciliar treatment. Archbishop Edgar Maranta of Dar es Salaam anticipated that the Council would address the doctrine of Mary’s mediation, though without specifying a desired outcome. His Auxiliary, Elias Mchonde, Auxiliary Bishop of Dar es Salaam and one of the few native African prelates at the time, echoed this expectation. Ireneus Wien Dud, Apostolic Vicar of Rumbek, 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 interrreligious 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 of new Marian dogmas. 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, urging 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 put an end to this discussion in a document Mater Populi Fidelis published under the authority of Pope Leo XIV. This 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 risks 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 the 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 student at the Pontifical University of the Holy Cross, Rome.