Twenty-two
Catechism of
Catholic Church and Mary
The Catechism of the Catholic Church offers
important theological framework for understanding Mother Mary in relation to
grace and her maternal role in the Church. Although the Catechism does not
employ every Marian title that has arisen within the history of Catholic
devotion and theology, its teaching provides principles by which such titles
may be properly understood. This is particularly significant when considering
the titles Co-Redemptrix and
Our Lady of Graces,
or Mother of Graces.
The Catechism begins with Mary as the
woman who is herself profoundly marked by Divine grace. CCC 490 teaches that, in order to become
Mother of the Saviour, Mary was enriched by God with gifts appropriate to such
a role. At the Annunciation, the Angel Gabriel addresses her as full of grace.
The Catechism further explains that, in order to give free assent of her
faith to the announcement of her vocation, Mary was wholly borne by God's
grace. 71
This teaching is developed in CCC 491 through the dogma
of the Immaculate Conception. The Church professes that Mary, from the first
moment of her conception, was preserved immune from all stain of original sin
by a singular grace and privilege of Almighty God, and by virtue of the merits
of Jesus Christ, Saviour of the human race. 72
The extraordinary holiness of Mary, therefore, does not originate
independently within her. Her holiness is itself the fruit of Divine grace and
of the redemptive merits of Christ.
This point is fundamental for
understanding Marian theology. Mary is not placed outside the economy of
salvation as though she possessed a source of grace independent of her Son.
Rather, she is the
pre-eminent recipient of God's grace, and the human woman who co-operated
with that grace with unparalleled fidelity. Mary’s greatness is therefore
inseparable from Christ and from the grace that comes to her through Him.
Marian
co-operation in work of redemption
The Catechism then moves beyond
Mary's reception of grace to consider her co-operation with the saving mission
of Christ. CCC 963 identifies
her as truly Mother of God and of the Redeemer, while also acknowledging her as
the Mother of the members of Christ. Her motherhood of the faithful is
understood in relation to her participation in the mystery of Christ, and her
charity in the bringing forth of believers within the Church. 73
CCC 964 develops this teaching. It states that Mary's role in the Church is inseparable from her union with Christ, and flows directly from it. This union of the mother with the Son was made manifest from the time of Christ’s virginal Conception up to His Death; it is made manifest above all at the hour of His Passion. Beneath the Cross, Mary persevered in her union with her Son.
She endured the intensity of His
suffering. Mary joined herself with His sacrifice in her mother's heart, while
lovingly consenting to the immolation of this Victim, born of her. Mary was
given, by the same Christ Jesus dying on the Cross, as a mother to His
disciple, with these words: “Mother, behold your son.”74
Here the Catechism presents an
important Mariological reality. Mary's co-operation was not confined to the
moment of the Annunciation. Her fiat continued throughout the life of
Christ and reached its most solemn expression at Calvary. The woman who had
consented to become Mother of the Saviour at Nazareth, remained faithful when
the mystery of salvation passed through suffering and the Cross.
This teaching is especially relevant
to Mariological discussion surrounding the title Co-Redemptrix. The Catechism does not use the
title Co-Redemptrix in
these passages. Nevertheless, the Catechism teaches that Mary co-operated in
the Saviour's work in unique manner. CCC 968 teaches that Mary’s role in relation to the Church and
to humankind goes further. In a wholly singular way, she co-operated by her obedience,
faith, hope and charity in the Saviour’s work of restoring supernatural
life to souls. For this reason Mary is mother to us in the order of grace. 75
Properly understood, the title Co-Redemptrix signifies co-operation
with Christ, and participation in His work in a manner that remains entirely
subordinate to Him.
Mary, Mother in the Order of Grace
The Catechism gives particular
importance to Mary's motherhood in the order of grace. CCC 966 and CCC 968 express that Mary is our Mother in the
order of grace. CCC 968 teaches
that Mary co-operated in the Saviour's work of restoring supernatural life to
souls. For this reason, she is described as Mother to us in the order of
grace. 76
This expression provides an important
bridge between Mary's co-operation in redemption, and Marian understanding of
grace. Mary is not merely Mother of Christ according to the flesh. Through her
unique participation in the mystery of salvation, she also becomes Mother to
the members of Christ in the order of grace.
CCC 969 then carries this motherhood beyond the earthly life of Mary. Her maternal role begins with her consent at the Annunciation, and continues through her unwavering fidelity beneath the Cross. Her motherhood extends into heavenly glory. The Catechism teaches that, having been taken into heaven, Mary did not lay aside this saving office, but continues through her manifold intercession to bring the faithful the gifts of eternal salvation. For this reason, Mary is invoked in the Church under the titles Advocate, Helper, Benefactress, and Mediatrix. 77
Mariological significance of this
teaching should not be overlooked. The Catechism presents Mary's maternal
activity as continuing after her Assumption. Her relationship with the members
of Christ has not ceased; rather, it continues through intercession. The grace afforded through Mother Mary's intercession, is not something that originates from herself; it is grace from Christ. Mary participates in the communication of fruits of grace to
the members of Christ, according to God's providential design. This teaching provides
theological context for the title Our Lady of Graces or Mother of Graces.
Maternal
Communication of Grace
The expression Our Lady of Graces likewise
must be understood within Christ-centred theology of grace. God alone is the Source of Divine grace. Jesus Christ, the Incarnate Word, is the unique Mediator of salvation. Mary is not an independent fountain of
supernatural grace, and she does not stand alongside Christ as another source
of redemption.
Rather, Mary is herself full of grace, having
received from God an extraordinary abundance of grace from the beginning of her
existence. By her free co-operation with that grace, she became Mother of the Saviour. Through
Mary’s union with Christ and her unique participation in His saving mission,
she became Mother to the members of His Body in the order of grace.
Thus, the title Mother of Graces may be understood as referring not to the origin of grace, but to Mary's maternal participation in its communication and distribution. The Catechism's language in CCC 969 us especially significant here. Mary, through her manifold intercession, continues to bring the faithful the gifts of eternal salvation. 78
The title Mother of Graces therefore points toward Mary's
maternal intercession, rather than an independent power belonging to her. Mary’s
maternal role is real, but it remains wholly dependent upon the superabundance
of Christ's merits.
This distinction is made clear in CCC 970. The Catechism
teaches that Mary's maternal function in no way obscures or diminishes this
unique mediation of Christ, but rather shows its power. Her salutary influence
upon humankind flows forth from the superabundance of the merits of Christ, and
rests upon His mediation. Her influence depends entirely upon Christ’s
mediation, and draws all its power from it. 79
At the same time, the Catechism makes
clear that Christ's unique mediation does not exclude the co-operation of His
creatures. Rather, the unique mediation of the Redeemer gives rise to a
manifold co-operation, which participates in the one Source of salvation. 80
Mary represents the supreme example
of this creaturely co-operation. Everything she receives comes from God;
everything she does is directed toward God. Everything Mary accomplishes in
relation to salvation remains dependent upon Christ.
Mother to faithful in order of grace
There is a distinct development within the Catechism's presentation of Mary. Mary is first full of grace; as she had received grace from God. She co-operated freely with grace, and became Mother of the Saviour. Mary remained united with Christ throughout His earthly mission, and participated uniquely in the mystery of His Passion. Mary became Mother of the Church, and Mother to the faithful in the order of grace. In heavenly glory, she continues intercede for the members of Christ.
The expression Mother of Graces within
this progression can be understood as flowing from Mary's own identity as the
woman who was first and supremely full of grace. Mary received grace from God in
an eminent manner and, through her maternal co-operation and intercession,
participates in God's communication of the fruits of Christ's redemption.
This also illuminates the
relationship between the titles Co-Redemptrix
and Our Lady of
Graces. The two titles, although expressing different aspects of Mariology,
may be considered within the same framework.
The title Co-Redemptrix emphasizes Mary's unique co-operation
with Christ in the work of redemption, particularly her faithful fiat
and her union with her Son beneath the Cross. The title Mother of Graces emphasizes the
continuing maternal dimension of that co-operation, as Mary intercedes for the
members of Christ, and participates in communication of the fruits of
salvation.
Neither title can properly be understood apart from Christ. Mary's entire maternal vocation is received from God, and exercised in union with her Son.
Marian
Devotion and Mystery of Christ
CCC
971 further teaches that
the Church’s devotion to the Blessed Virgin is intrinsic to Christian worship.
The Church rightly honours the Blessed Virgin with special devotion.81 From earliest centuries, the faithful
have honoured Mary under the title Mother of God, and her protection has been
sought in times of danger and need.
Yet Marian devotion differs
essentially from the adoration given to God alone. Proper Marian devotion
ultimately leads the Christian toward Christ, rather than away from Him.
Liturgical feasts dedicated to the Mother of God and Marian prayer, such as the
rosary, an ‘epitome of the whole gospel,’ express this devotion to the Virgin
Mary.” 82
This principle is particularly
important when considering devotional titles such as Our Lady of Graces. Such a title does not
terminate in Mary as an autonomous object of Divine power. Rather, it directs
the faithful toward the mystery of God's grace and towards Christ, from Whom
every saving grace proceeds.
The title “Our Lady of Graces” can be contemplated as
Marian expression of the gospel's mystery of grace: Mary is the woman who
received God's grace, and responded to it with perfect faith. She bore the
Author of grace, and stood faithfully beside Him at the Cross.
The Catechism of the Catholic Chur h provides comprehensive Mariological foundation for understanding Mary's relationship with grace and redemption. It presents her not as an alternative to Christ, but as supreme example of a creature completely transformed by grace, and completely responsive to God's Will.
Within this Mariological framework,
the title Co-Redemptrix may
be understood as expression of Mary's unique and subordinate co-operation with Christ’s
redemptive mission.
The title Our Lady of Graces or Mother of Graces points towards Mary’s maternal
relationship with the faithful. This title references Mary’s continuing intercessory
participation, in communication of fruits of Christ's salvation.
The titles Co-Redemptrix and Our Lady of Graces converge upon one central truth: Mary's greatness is entirely dependent upon God's grace, and inseparable from Christ’s redemptive work of her Son.
________________________________________________________
71. Vatican.va. Catechism of
the Catholic Church. CCC 490
Accessed 7 September 2026 https://www.vatican.va/archive/ENG0015/__P1K.HTM
72. Vatican.va. Catechism of
the Catholic Church. Ibid. CCC 491
73. Vatican.va. Catechism of
the Catholic Church. CCC 963 Accessed
7 September 2026
https://www.vatican.va/archive/ENG0015/__P2C.HTM
74. Vatican.va. Catechism of the Catholic
Church. Ibid. CCC 964
75. Vatican.va. Catechism of
the Catholic Church. Ibid. CCC 968
76. Vatican.va. Catechism of
the Catholic Church. Ibid
77. Vatican.va. Catechism of the Catholic Church. Ibid. CCC 969
78. Vatican.va. Catechism of the Catholic Church. Ibid
79. Vatican.va. Catechism
of the Catholic Church. Ibid. CCC 970
80. Vatican.va. Catechism of the Catholic Church. Ibid
81.Vatican.va. Catechism
of the Catholic Church. Ibid. CCC 971
82.Vatican.va. Catechism of the Catholic Church. Ibid
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