In a doctrinal note issued on October 7 with the approval of Pope Leo XIV, the Roman Catholic Church set aside the sometimes-used reference to Mary, the mother of Jesus Christ, as “co-redemptrix.” Lutherans will universally consider this a faithful decision, but it might raise some questions: What do we teach about Mary? Does she have special status among us? Do Lutherans practice the same kind of devotion to Mary that exists among Roman Catholics?
Mary the Co-Redemptrix?
But first: the term “co-redemptrix” became fashionable in the twentieth century but has centuries of history. Originally, it was a clarification: Mary, the mother of our Redeemer, had been shortened in Latin to “redemptrix.” The addition of “co-” would have clarified that she did not obtain equal status with Christ.
Today, the word looks like “co-redeemer” and sounds like “co-pilot,” which makes us think of someone equally equipped to accomplish the task. And, although that hasn’t always been the case, that opinion has grown in recent years. This has led to the October 7 doctrinal note, making something very Lutheran completely clear: Christ alone is our Redeemer, and to Him alone belongs all the glory and honor for our redemption.
What Do Lutherans Say About Mary?
At one level, Lutherans handle Mary like any other Christian saint: she presents an example of faith and good works (Augsburg Confession XXI 1). Any number of CPH studies of biblical persons invite us to study their examples for our own benefit. The Apology of the Augsburg Confession advises giving thanks for saints, observing them for the strengthening of our faith, and imitating their faith and other virtues (Apology XXI 4–7).
So, we give thanks for Mary, through whom our Lord was born and who cared for Him when He was a child. We give thanks because, in the description of her life in the Gospels, we see a clear depiction of God’s mercy.
We read about her humble life and take comfort that God can also work what He wills in our lives—even though we are ourselves humble and ill-equipped to face the challenges before us.
We imitate her faith and obedience, by which she trusted the word of the angel Gabriel, believing the apparently impossible simply because her Lord promised it.
At another level, though, we do elevate Mary a little. Her prayer from Luke 1:46–55, called the Magnificat, is part of our Matins and Morning Prayer liturgies, and is sung regularly at many of our churches, colleges, and seminaries. (The same is true of biblical songs from Zechariah and Simeon—called “canticles” in our hymnals.) The Magnificat is a prayer from the humble recipient of God’s grace to God, who has humbled Himself to be among us.
Beyond that, Lutherans do not practice much “Marian devotion.” A “theology of Mary” is a bit of a misnomer, since theology is more specifically about God and His work. Luther himself held Mary in very high esteem, if only for the simple reason that she was blessed to be the mother of Christ Himself. And just as we would hold any of Jesus’ disciples in special regard because of their proximity to Jesus, it’s not difficult to comprehend thinking of Mary in the same terms.
Seeing Ourselves in Mary
God accomplishes His will through many instruments, but Lutherans try to look past those instruments to God Himself. Mary is no different in this regard. She was honored to be God’s chosen instrument. But all the honor and praise we have to give goes not to the instrument but to God Himself, who took on human form and flesh in Jesus Christ. As a man (born of Mary!), He became our Redeemer, who sacrificed His human flesh and blood to redeem us from our sins.
Mary was also redeemed by the body and blood of Christ, in no different way than we are. In that, she can stay as our example. When we read of Mary, rather than looking for a reflection of Christ, we should see a reflection of ourselves—a humble woman of faith whose sins were forgiven by her Lord.
Learn more about what Lutherans believe with Lutheranism 101—Third Edition.
