“DO NOT SEND ME AWAY”
"Man will weep, man will gnash his teeth in sorrow. It is through the merciful heart of the Father that I have been allowed to come to earth as a Mediatrix between God and man. Do not cast Me aside; do not send Me away, for if you do, you will lose souls, and you as teacher and representatives of my Son shall enter the kingdom of satan. Woe unto the leaders who use their ranks to destroy the souls. You shall not lead the soul to the slaughter."
- The Bayside Prophecies
Our Lady of the Roses, March 18, 1974
MEDIATRIX OF ALL GRACES
"I am the Queen of Heaven, Mother of earth, and Mediatrix of all graces. I will stand here through the turmoil that lies ahead within the holy House of God.”
- The Bayside Prophecies
Our Lady of the Roses, October 6, 1972
“HER VOICE SHALL NOT BE STILLED”
"My Mother has come to you as a Mediatrix between God and man. Her voice shall not be stilled. Her words of warning and direction shall not be cast aside.
“As a disciple of light, each one of you shall go forward and give the Message from Heaven. If you are rejected, continue on to the next door. Your mission is not to force your will upon mankind, but to bring the Message of your God to your brother and your sister and pray that he shall at least look upon and examine this message for the salvation of his soul and the souls of those he loves."
- The Bayside Prophecies
Jesus, March 18, 1976
The above Messages from Our Lady were given to Veronica Lueken at Bayside, New York.
Bishop Athanasius Schneider Responds to the Vatican’s New Doctrinal Note on the Marian Titles “Co-Redemptrix” and “Mediatrix of All Graces”...
DianeMontagna.substack.com reported on November 10, 2025:
By Diane Montagna
Bishop Athanasius Schneider is speaking out regarding the Vatican’s new doctrinal note on Marian titles, saying it cannot be that the Church’s saints, doctors, and popes have for centuries “led the faithful astray through a consistently inappropriate use” of the titles “Co-redemptrix” and “Mediatrix of All Graces.”
The doctrinal note, issued Nov. 4 by the Dicastery for the Doctrine of the Faith, and titled Mater Populi Fidelis, states regarding the use of the Marian title “Co-redemptrix”:
22. 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).
When it was released, n. 22 of the English text read: “it would not be appropriate to use the title ‘Co-redemptrix’ to define Mary’s cooperation.” However, this passage was later changed to read “it is always inappropriate to use the title ‘Co-redemptrix’ to define Mary’s cooperation.”
Vatican spokesman Matteo Bruni said today he believes “the English was corrected to better reflect the original (Spanish).”
In fact, the Spanish original states:
“22. Teniendo en cuenta la necesidad de explicar el papel subordinado de María a Cristo en la obra de la Redención, es siempre inoportuno el uso del título de Corredentora para definir la cooperación de María.”
The same passage in the official Italian text reads:
“22. Considerata la necessità di spiegare il ruolo subordinato di Maria a Cristo nell’opera della Redenzione, è sempre inappropriato usare il titolo di Corredentrice per definire la cooperazione di Maria.”
At its Nov. 4 presentation, held at the Jesuit headquarters in Rome, DDF prefect Cardinal Victor Manuel Fernández specified that Mater Populi Fidelis had been written during the pontificate of Pope Francis, and that Pope Leo XIV had made some modifications to the text.
It is unclear why the word “inappropriato” was chosen in the Italian text rather than “inopportuno,” especially as the latter term has historically been used in theological debate. The official English text seems to follow the Italian.
It is also unclear why the word “always” was employed, and what the Dicastery for the Doctrine of the Faith is seeking to communicate to clergy and faithful through its use—also given, as Bishop Schneider notes in his remarks (below), that popes, together with saints and doctors from East and West, have for centuries used the Marian titles “Co-redemptrix” and “Mediatrix of All Graces.”
Here below are Bishop Athanasius Schneider’s remarks on Mater Populi Fidelis.
They Could Not Have Been Mistaken: The Voice of the Saints, Doctors, and the Ordinary Magisterium of the Church in Affirming Mary as “Co-Redemptrix” and “Mediatrix of All Graces”
by Bishop Athanasius Schneider
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.
In the early Church, St. Irenaeus, a second-century Doctor of the Church, laid the essential groundwork for the Marian doctrines of Coredemption and Mediation, which would later be developed by other Doctors of the Church and the Ordinary Magisterium of the Roman Pontiffs. He wrote: “Mary by yielding obedience, became the cause of salvation, both to herself and the whole human race.”[1]
Among the numerous affirmations of the Ordinary Magisterium of the Popes concerning the Marian doctrines of Coredemption and Mediation, and the corresponding titles “Co-Redemptrix” and “Mediatrix of All Graces,” one may first cite the encyclical Adjutricem Populi of Pope Leo XIII, in which he refers to Our Lady as a cooperator in the work of Redemption and as the dispenser of the grace that flows from it. He writes: “She who was so intimately associated with the mystery of human salvation is just as closely associated with the distribution of the graces which for all time will flow from the Redemption.”[2]
Similarly, in his encyclical Jucunda Semper Expectatione, Pope Leo XIII speaks of Mary’s mediation in the order of grace and salvation. He writes:
“The recourse we have to Mary in prayer follows upon the office she continuously fills by the side of the throne of God as Mediatrix of Divine grace; being by worthiness and by merit most acceptable to Him, and, therefore, surpassing in power all the angels and saints in Heaven... St. Bernardine of Siena [affirms]: ‘Every grace granted to man has three degrees in order; for by God it is communicated to Christ, from Christ it passes to the Virgin, and from the Virgin it descends to us’... May God, ‘Who in His most merciful Providence gave us this Mediatrix,’ and ‘decreed that all good should come to us by the hands of Mary’ (St. Bernard), receive propitiously our common prayers and fulfil our common hopes... To thee we lift our prayers, for thou art the Mediatrix, powerful at once and pitiful, of our salvation… by thy participation in His ineffable sorrows, … be pitiful, hear us, unworthy though we be!”[3]
Pope St. Pius X offered a succinct theological exposition of Coredemption in his encyclical Ad Diem Illum, teaching that by reason of her divine motherhood, Mary merits in charity what Christ alone, as God, merits for us in strict justice—namely, our redemption—and that she is the dispenser of all graces. He writes:
“When the supreme hour of the Son came, beside the Cross of Jesus there stood Mary His Mother, not merely occupied in contemplating the cruel spectacle, but rejoicing that her Only Son was offered for the salvation of mankind, and so entirely participating in His Passion, that if it had been possible, she would have gladly borne all the torments that her Son bore. And from this community of will and suffering between Christ and Mary she merited to become most worthily the Reparatrix of the lost world and Dispensatrix of all the gifts that Our Savior purchased for us by His Death and by His Blood. [...] Since Mary carries it over all in holiness and union with Jesus Christ, and has been associated by Jesus Christ in the work of redemption, she merits for us de congruo, in the language of theologians, what Jesus Christ merits for us de condigno, and she is the supreme Minister of the distribution of graces. … It has been allowed to the august Virgin to be the most powerful Mediatrix and advocate of the whole world with her Divine Son. The source, then, is Jesus Christ. But Mary, as St. Bernard justly remarks, is the channel (Serm. de temp on the Nativ. B. V. De Aquaeductu n. 4); or, if you will, the connecting portion the function of which is to join the body to the head and to transmit to the body the influences and volitions of the head - We mean the neck. Yes, says St. Bernardine of Sienna, “she is the neck of Our Head, by which He communicates to His mystical body all spiritual gifts” (Quadrag. de Evangel. aetern. Serm. 10., a. 3, c. 3).”[4]
Likewise, Pope Benedict XV teaches: “By uniting herself to the Passion and death of her Son, she suffered as if to death … to appease the divine justice, as far as it was in her power, she sacrificed her Son—so that it may rightly be said that she, together with Christ, redeemed the human race.”[5] This is the equivalent of the title of Co-Redemptrix.
Pope Pius XI affirms that, by virtue of her intimate association with the work of Redemption, Mary rightly merits the title of Co-Redemptrix. He writes: “By necessity, the Redeemer could not but associate his Mother in his work. For this reason, we invoke her under the title of Co-Redemptrix. She gave us the Savior, she accompanied him in the work of Redemption as far as the Cross itself, sharing with him the sorrows of the agony and of the death in which Jesus consummated the Redemption of mankind.”[6]
In his encyclical Mediator Dei, Pope Pius XII emphasizes the universality of Mary’s role as dispenser of grace, saying: “She gives us her Son and with Him all the help we need, for God ‘wished us to have everything through Mary’ (Saint Bernard).”[7]
Pope St. John Paul II repeatedly affirmed the Catholic doctrine of Mary’s role in the Redemption and the mediation of all graces, employing the titles “Co-Redemptrix” and “Mediatrix of All Graces”. To cite just a few, he said: “Mary, though conceived and born without the taint of sin, participated in a marvelous way in the sufferings of her divine Son, in order to be Coredemptrix of humanity.”[8] “In fact, Mary’s role as Coredemptrix did not cease with the glorification of her Son.”[9] “We recall that Mary’s mediation is essentially defined by her divine motherhood. Recognition of her role as mediatrix is moreover implicit in the expression ‘our Mother,’ which presents the doctrine of Marian mediation by putting the accent on her motherhood. Lastly, the title ‘Mother in the order of grace’ explains that the Blessed Virgin co-operates with Christ in humanity’s spiritual rebirth.”[10]
Regarding the truth conveyed by the Marian title Mediatrix of All Graces, Pope Benedict XVI taught: “The Tota Pulchra, the Virgin Most Pure, who conceived in her womb the Redeemer of mankind and was preserved from all stain of original sin, wishes to be the definitive seal of our encounter with God our Saviour. There is no fruit of grace in the history of salvation that does not have as its necessary instrument the mediation of Our Lady.”[11]
St. John Henry Newman, who was recently proclaimed a Doctor of the Church by His Holiness Pope Leo XIV, defended the title Co-Redemptrix before an Anglican prelate who had refused to acknowledge it. He declared: “When they found you with the Fathers calling her Mother of God, Second Eve, and Mother of all Living, the Mother of Life, the Morning Star, the Mystical New Heaven, the Sceptre of Orthodoxy, the All-undefiled Mother of Holiness, and the like, they would have deemed it a poor compensation for such language, that you protested against her being called a Co-redemptress.”[12]
The term Co-Redemptrix, which by itself denotes a simple cooperation in the Redemption of Jesus Christ, has, for several centuries, in theological language and in the teaching of the Ordinary Magisterium, carried the specific meaning of a secondary and dependent cooperation. Consequently, its use poses no serious difficulty, provided it is accompanied by clarifying expressions that emphasize Mary’s role as secondary and dependent in this cooperation.[13]
Bearing in mind the teaching on the meaning and proper use of the titles Co-Redemptrix and Mediatrix of All Graces, as consistently presented by the Ordinary Magisterium and upheld by numerous Saints and Doctors of the Church over a considerable span of time, there is no serious risk in employing these titles appropriately. Indeed, they emphasize the role of the Mother of the Redeemer, who, by reason of the merits of her Son, is “united to Him by a close and indissoluble tie,”[14] and is thus also the Mother of all the redeemed.[15]
In certain versions of the prayer Sub Tuum Praesidium, the faithful have confidently invoked Our Lady for centuries, calling her: “Domina nostra, Mediatrix nostra, Advocata nostra.” And St. Ephrem the Syrian, a fourth-century Doctor of the Church, who is venerated by the Church as the “Harp of the Holy Spirit,” prayed thus:
“My Lady, most Holy Mother of God and full of grace. Thou art the Bride of God, through whom we have been reconciled. After the Trinity Thou art the Mistress of all things, after the Paraclete Thou art another comforter, and after the Mediator Thou art the Mediatrix of the whole world, the salvation of the universe. After God Thou art all our hope. I salute thee, o great Mediatrix of peace between men and God, Mother of Jesus our Lord, who is the love of all men and of God, to whom be honor and benediction with the Father and the Holy Ghost. Amen.”[16]
[1] Adv. Haer., III, 22, 4.
[2] September 5, 1895.
[3] September 8, 1894.
[4] February 2, 1904.
[5] Apostolic Letter Inter Sodalicia, March 22, 1918.
[6] Address to pilgrims in Vicenza, Italy, November 30, 1933.
[7] November 20, 1947.
[8] General Audience of 8 September 1982.
[9] Homily at the Mass in the Marian shrine in Guayaquil, Ecuador, January 31, 1985.
[10] General Audience of October 1, 1997.
[11] Homily at the Holy Mass and Canonization of Fr Antônio de Sant’Ana Galvão, OFM, May 11, 2007.
[12] A Letter Addressed to the Rev. E. B. Pusey, D.D., on Occasion of His Eirenicon. Certain Difficulties Felt by Anglicans in Catholic Teaching, Volume 2, Longmans, Green, and Co., New York, 1900, p. 78.
[13] Cf. Dictionnaire de la Théologie catholique, IX, art. Marie, col. 2396.
[14] Second Vatican Council, Lumen Gentium, 53.
[15] Second Vatican Council, Lumen Gentium, 63.
[16] Oratio ad Deiparam, cf. S.P.N. Ephraem Syri Opera Omnia quae exstant… opera bet studio Josephi Assemani, Romae 1746, tomus tertius, p. 528ff.
Bishop Rob Mutsaerts Defends Our Lady as Co-Redemptrix...
Rorate-Caeli.blogspot.com reported on November 10, 2025:
A post by Bishop Rob Mutsaerts, Auxiliary Bishop of 's-Hertogenbosch (Bois-le-Duc), Netherlands. Translated from his blog in Dutch here.
Cardinal Fernandez causes confusion once again.
It never ceases to amaze me that in the modern world, people are primarily afraid of words. People no longer seem to fear sin or foolishness, but only misunderstandings. And as if it were not clear enough: there is no truth that cannot be misunderstood. Roman Catholic theology has always placed an extraordinary emphasis on Christ as the only Savior. That is precisely why I have never seen any threat in the way one speaks of Mary. Christ's position is so absolute that it would be absurd to think that anyone could truly overshadow Him. Cooperation does not mean rivalry. If God truly became man, then He not only humbled Himself, but also made Himself dependent on human obedience: first on Mary, later on the apostles, and ultimately on all of us. Cardinal Fernandez is seeing phantoms when he says that it is no longer advisable to use the title “Co-Redemptrix” for Mary.
So I see nothing unreasonable in the idea that Mary, in a manner totally subordinate and arising from grace, participated in the work of Christ. The term Co-Redemptrix is not as shocking as some fear. And, honestly, if Cardinal Fernandez is afraid that people will put Mary on an equal footing with Christ, then the problem lies not with Mary, but with Fernandez. It is precisely Mary's presence that reminds me that the Christian faith is not an idea, a philosophy, or a moral system, but history. The factual reality of Mary's cooperation in the work of our redemption does not stem from human invention, but from the fact that God Himself decided to work through human mediation. Every step in the history of salvation shows that God does not act in spite of man, but through man. Mary's “fiat” is the first, and perhaps clearest, example of this supernatural cooperation.
When the Church speaks of Mary as Co-Redemptrix—a term not used lightly by saints and popes—it does not mean that her merits have any value in themselves, or that she detracts from Christ's unique place. Tradition means that, through an ineffable grace, she is involved in an incomparable way in what Christ accomplished.
This doctrine has undergone a certain development. The development of the doctrine does not mean a change in dogma, but rather the unfolding of what was always present in its seed. It seems to me that the title Co-Redemptrix is not a novelty, but a consequence of what has always been believed: that Mary, through grace, was the instrument through which the Word became flesh, and that she participated in Christ's work of salvation through faith, love, and suffering.
For centuries, the title Co-Redemptrix was peacefully written in the pages of the Church. Saints did not use the word recklessly, but out of reverence. Thus, St. Bonaventure spoke of Mary as the one who “worked with Christ in redemption.” Bernardin of Siena had the courage to praise the Virgin's cooperation with the Son, because he knew that cooperation (co-operatio) is not equality. The Church Fathers were not concerned that the faithful would forget Christ as soon as Mary was praised. They trusted that people would understand the distinction as they could understand the distinction between the Sun and the moon.
And the Popes? Leo XIII spoke of Mary as the one “through whom we received the mystery of Redemption.” Pius X spoke of her unique union with Christ in his suffering. Benedict XV used words that would be considered dangerous today: he called her struggle on the cross “almost equal” in intention to that of Christ—almost, I repeat, not really, and only the poorly listening world would fail to hear the difference. Pius XI, the pope who was not known for romantic weaknesses, even explicitly used the word Co-Redemptrix in a speech, as if it were the most natural thing in the world for the Mother of the Lord to bear such a title. The saints and popes did not fear that Mary would become too great. They feared above all that we would become too small.
It is a strange phenomenon that Fernandez wants to ban a word because he is afraid that it will be misunderstood. You would expect him to first try to make it understood by simply explaining it. If someone says that a map is confusing, teach him to read maps. You don't tear the map to shreds and then declare the world flat. If you say that a theological term is dangerous, you could explain that “co” comes from cum, “with”; it is not a coordinating term. There has never been any misunderstanding about that. But instead, the head of the Congregation for the Doctrine of the Faith makes the word suspect.
If God was not afraid to give a girl from Nazareth the title “Mother of God,” why should we be afraid to give her lesser titles? Ancient heretics cringed at this divine paradox, but the Church did not. Who can imagine a more humble creature than Mary herself? And yet God gave her a title that shook the universe. This proves that God likes to create greatness out of humility.
Catholicism is the faith that teaches us that God works with human beings. The Gospel begins with cooperation: an angel waits for a human being's answer, and the human being says “yes,” and heaven holds its breath. If that is not cooperation, then the word does not exist. The whole story of the Incarnation is the triumph of God's desired cooperation between Creator and creature. And if humanity—through Mary—was allowed to be involved in the coming of the Savior, why not in his sacrifice on the cross, in a way that is entirely dependent on God's grace? It is better and also easier to explain big words than to heal a small faith. Converting Christians is still a pagan task. The Church has never wanted to diminish the truth in order to reassure people. It has always wanted to elevate people so that they can bear the truth.
I would like to offer a few suggestions: (1) Teach people the meaning, rather than deleting words. (2) Ecclesiastical continuity should not be dependent on contemporary sensibilities. (3) Paradox and complex language are part and parcel of Catholic identity. And (4) Mary's role is not a threat to Christ, but rather a confirmation of His incarnation and love for human cooperation.
+Rob Mutsaerts
[Rorate Note: on the same matter, it was also reported yesterday that Cardinal Fernandez did not consult with any Mariologist before his disastrous note - source. It figures...]
"The judgment of your God is not akin to the judgment of man. The Eternal Father will only judge by the heart. Your rank, your accumulation of worldly goods does not set you up before another. Many have sold their souls within the holy House of God. Better that you strip yourself and remove all worldly interests now while you have the time to make amends to your God, for many mitres will fall into hell."
- The Bayside Prophecies
St. Thomas Aquinas, August 21, 1972
GRACES IN ABUNDANCE
"I am the Queen of Heaven, Mother of earth, Mediatrix of all graces. I come to you with graces in abundance, graces for the asking. I will dispense to all those who join Me in rescuing their brothers, many graces—manifestations by means of conversion and cure. I place upon these consecrated, sacred grounds the graces to rescue souls in these dark days."
- The Bayside Prophecies
Our Lady of the Roses, November 20, 1972
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