Mary’s mediation depends on the supreme mediatorship of Christ, while Christ is the redemptive mediator Mary along His side is the mediator of God’s grace and its dispensatrix to the people of God.[1]To avoid confusions we have to differentiate the mediatorship of Christ from Mary.

Christ is our redemptive mediator wherein he is the “go between” between the people and God. Through Christ mediation we received the gift of salvation by redeeming us from the grasp of Hell. While Mary’s mediatorship she is the “go between” between God to mankind because through her God has entered the history of mankind by conceiving God’s only begotten Son.

As the starting point for explaining this majestic truth we must look back to the exposition of Pope Leo XIII regarding the doctrine that Mary is truly the Mediatrix of all graces.[2]According to the Pope the treasure of heaven can only be dispense through the hands of Mary, without Mary no grace will be mediated to the people of God. Through Eve’s influence on Adam, sin was mediated to the world, and through the influence of Mary’s obedience grace was mediated to the world.

Christ is the grace of God in which through the Virgin birth Christ was mediated to man for his salvation. The Church is the body of Christ[3], and like the human body the head provides the necessary impulses to make the other organ functions and all this impulses before going into different organs must pass through the neck, likewise Christ is the head in which all the grace originated from him and Mary is the neck wherein all the graces must pass through her in order to be distributed into different parts of the Church.  In the letter to the Hebrews[4]it basically tells as that children share with the parents his flesh and blood likewise it can be said that the very flesh and blood of Christ is the very flesh and blood of Mary in a more perfect way than those of ordinary people.[5]

When Christ was hanging on the cross the flesh and blood of Christ is also a partition of the very flesh and blood of Mary, after the piercing of the side of Christ blood and water immediately flowed out.[6]The blood and water symbolizes the fountain of grace that we obtain through the Sacraments, the water symbolized the Sacrament of Initiation or Baptism the beginning of our spiritual life through the grace of baptism and the blood symbolized the Eucharist the life and summit of the church.[7]In the context of Mary’s role in the salvation of mankind it can be said that the blood and water that flowed from the side of Christ also flowed through Mary since the very flesh and very blood of Christ and Mary is the same. Without Mary’s obedience to the will of the Father grace can never be dispense to mankind since God choose the flesh and blood of Mary as the medium to where grace will be dispensed through the sacrificial act of Christ to all those who need it. Mary is not the source of this grace, Christ alone is the source of grace Mary simply is the dispensatrix of the grace. The belief in Mary as the Mediatrix of graces is not a new revelation it is already in the mind of the Church more than 700 years ago. Antipater of Bostra one of the council Fathers of the council of Ephesus called Mary the Mediatrix for mankind.[8]St. Bernard of Clairvaux has clearly in short and brief explanation the role of Mary as the Mediatrix of all grace that no grace will be dispense without passing through the hands of Mary.[9]St. Albert the Great called Mary as the gate of heaven since all grace will have to pass through her.[10]The doctrine that Mary is the Mediatrix of all grace can be summed up with the words of St. Pope Pius X in his encyclical Ad Diem Illum Laetissimum the pope said “by this companionship in sorrow and suffering already mentioned between the Mother and the Son, it has been allowed to the august Virgin to be the most powerful mediatrix and advocate of the whole world with her Divine Son.” Sadly not everyone accepted this truth there are some who opposed it especially the Protestants, according to them Mary cannot be the Mediatrix since Christ alone is the mediator between man and God.[11]If they are correct with their understanding of 1 Timothy 2:5 then it follows that the Church should reject this teaching.

However they have misread the implication of the passage in its original Greek context. “one mediator” in Greek is “εις μεσιτης” (heis mesitēs)[12], the Greek word “heis” means “one, first or primary”[13] this Pauline epistle emphasizes Christ’s transcendence as a mediator, through the unique value of His redemptive death.[14]If Paul meant in 1 Timothy 2:5 that Christ is the sole and only mediator then he could have used the Greek word “monos” which means alone, sole and only. Clearly there is no contradiction in the Pauline epistle with the doctrine that Mary is the Mediatrix of all grace. Even in the New Testament there are instances that people become a sort of mediators when they intercede for one another.[15]Aside from that the priest by ministering the Sacraments is also a kind of a mediator lesser in degree than that of Christ and Mary. Mary’s mediatorship is already put into practice today by praying the Rosary and other pious practices.[16]


[1] the guardian of our peace and the dispensatrix of heavenly graces. Pope Leo XIII, Supremi apostolatus (1883)

[2] With equal truth can it be affirmed that, by the will of God, nothing of the immense treasure of every grace which the Lord has accumulated, comes to us except through Mary…. How great are the wisdom and mercy revealed in this design of God…. Mary is our glory intermediary; she is the powerful Mother of the omnipotent God…. This design of such dear mercy realized by God in Mary and confirmed by the testament of Christ (Jn. 19:26‑27), was understood from the beginning and accepted with the utmost joy by the holy Apostles and the earliest believers. It was also the belief and teaching of the venerable Fathers of the Church. All the Christian peoples of every age accepted it unanimously. . . There is no other reason for this than a divine faith. Octobri mense (1891)

[3] Eph.1:22

[4] Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil. Hebrews 2:14

[5] A peron’s genetic make up is compose of 50% from the father and 50% from the mother, while Christ genetic make up is 100% of the flesh and blood of Mary. Hence the body and the blood that Christ offered to the cross is also a partition of the blood and flesh of Mary.

[6] But one of the soldiers with a spear opened his side: and immediately there came out blood and water. John 19:34

[7] For water and blood flowed forth, the one to cleanse, the other to redeem;” and as S. Cyril and Chrysostom say, that the water signifies baptism, which is the first beginning, of the Church and the other sacraments, and the blood represents the Eucharist, which is the end and completion of the sacraments, to which they all refer as to their beginning and their end. Whence S. Augustine says (in loc.), that all sacraments flowed forth from the side of Christ, in mystery, as I said. His words are, “It is not said that he ‘struck’ or ‘wounded,’ but that he ‘opened’ the side of Christ, that the door of life might thus, as it were, be opened, from whence the sacraments of the Church flowed forth, without which there is no entrance to true life.” And S. Chrysostom. “Because the sacred mysteries take their rise from thence, when thou approachest the awful Chalice, thou shouldest approach it as if thou wert about to drink from the very side of Christ;” and the reason is, as S. Chrysostom and Theophylact say, “The Church exists and consists by means of the sacraments.” For it is born by Baptism, strengthened by Confirmation, fed and perfected by the Eucharist, healed by Penance, fortified by Extreme Unction, governed by Holy Orders, and continued and extended by Matrimony. The Great Biblical Commentary of Cornelius Lapide

[8] Hail, you who acceptably intercede as a Mediatrix for mankind.” (In S. Joannem Bapt., PG, 1772C)

[9] God Has willed that we should have nothing which would not pass through the hands of Mary.” (Hom. III in vig. nativit., n. 10, PL 183, 100)

[10] “The Blessed Virgin is very properly called ‘gate of heaven,’ for every created or uncreated grace that ever came or will ever come into this world came through her. Mariale 147

[11] This teaching is contrary to the explicit teaching of Scripture. We read in 1 Timothy 2:5 “There is one God and one mediator between God andmen, the man Christ. The Truth Encounter, pp. 142, Anthony Pezzota

[12] Textus Receptus Greek New Testament

[13] Strong’s Hebrew and Greek Dictionaries

[14] Theotokos, A Theological Encyclopedia of the Blessed Virgin Mary, Dublin, 1982, p. 238. O’Carroll, C.S.Sp

[15] 1 Timothy 2:1-2 I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men: For kings and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.

[16] “When My Son ascended to the Father, I spent many years spreading His word. I know the frailties of human nature. I know the heartbreak, the suffering, for I spent many years on earth. Therefore, I always beg for mercy, My children, to the Father for My errant children on earth. That is why I have been placed here as a Mediatrix between God and man. My Son has deemed this necessary.” – Our Lady, August 14, 1972


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