Among Marian-centered groups, is there any movement to separate from the Church or fear of excommunication?

[*Mater Populi fidelis* - Doctrinal Note on Some Marian Titles Regarding Mary’s Cooperation in the Work of Salvation (4 November 2025)](https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20251104_mater-populi-fidelis_en.html#_Toc201667039) This publication addresses the problem of excessive and inappropriate "Marian devotion". > … there are some **Marian reflection groups**, publications, new devotions, and even requests for Marian dogmas that do not share the same characteristics as popular devotion. > Rather, they ultimately propose a **particular dogmatic development** and express themselves intensely through social media, often **sowing confusion** among ordinary members of the faithful. > Sometimes these initiatives even **involve reinterpretations of expressions** that were used in the past with a variety of meanings. > This document considers such proposals to indicate how some respond to a genuine Marian devotion inspired by the Gospel, and how others **should be avoided since they do not foster a proper contemplation of the harmony of the Christian message as a whole**. Misuse of the titles "Co-redemptrix" and "Mediatrix" is specifically addressed: > *Co-redemptrix* > > 18. Some Popes have used the title “Co-redemptrix” without elaborating much on its meaning. > Generally, they have presented the title in two specific ways: in reference to Mary’s divine motherhood (insofar as she, as Mother, made possible the Redemption that Christ accomplished) or in reference to her union with Christ at the redemptive Cross. > **The Second Vatican Council refrained from using the title for dogmatic, pastoral, and ecumenical reasons.** … > > 19. In the Feria IV meeting on 21 February 1996, Cardinal Joseph Ratzinger, who was the Prefect of the then Congregation for the Doctrine of the Faith, was asked whether the request from the movement Vox Populi Mariae Mediatrici to define a dogma declaring Mary as the **“Co-redemptrix”** or **“Mediatrix of All Graces”** was acceptable. > In his personal votum, he replied: “**Negative.** > The precise meaning of these titles is not clear, and the doctrine contained in them is not mature. > A defined doctrine of divine faith belongs to the Depositum Fidei — that is, to the divine revelation conveyed in Scripture and the apostolic tradition. > However, **it is not clear how the doctrine expressed in these titles is present in Scripture and the apostolic tradition.**” > Later, in 2002, he publicly voiced his opinion against the use of the title: “**the formula ‘Co-redemptrix’ departs to too great an extent from the language of Scripture and of the Fathers and therefore gives rise to misunderstandings…** > Everything comes from Him [Christ], as the Letter to the Ephesians and the Letter to the Colossians, in particular, tell us; Mary, too, is everything that she is through Him. > **The word ‘Co-redemptrix’ would obscure this origin.**” > While Cardinal Ratzinger did not deny that there may have been good intentions and valuable aspects in the proposal to use this title, he maintained that they were “being expressed in the wrong way.” > > 21. On at least three occasions, Pope Francis expressed his clear opposition to using the title “Co-redemptrix,” arguing that **Mary “never wished to appropriate anything of her Son for herself. > She never presented herself as a co-Savior. > No, a disciple.”** > Christ’s redemptive work was perfect and needs no addition; therefore, > “Our Lady did not want to take away any title from Jesus… > **She did not ask for herself to be a quasi-redeemer or a co-redeemer: no.** > There is only one Redeemer, and this title cannot be duplicated.” > **Christ “is the only Redeemer; there are no co-redeemers with Christ.”** > For “the sacrifice of the Cross, offered in a spirit of love and obedience, presents the most abundant and infinite satisfaction.” > While we are able to extend its effects in the world (cf. Col 1:24), **neither the Church nor Mary can replace or perfect the redemptive work of the incarnate Son of God, which was perfect and needs no additions**. > > 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). > *Mediatrix* > > 24. **The biblical statement about Christ’s exclusive mediation is conclusive.** > Christ is the only Mediator, “for there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all” (1 Tim 2:5-6). > The Church has clarified this unique place of Christ in light of the fact that he is the eternal and infinite Son of God, hypostatically united with the humanity he assumed. > This is exclusive to Christ’s humanity, and the consequences that derive from it can only be properly applied to him. > In this precise sense, the Incarnate Word’s role is exclusive and unique. > Given this clarity in the revealed Word of God, special prudence is required when applying the term “Mediatrix” to Mary. > In response to a tendency to broaden the scope of Mary’s cooperation through this title, it is helpful to specify the range of its value as well as its limits. > > 27. The Second Vatican Council’s terminology regarding **mediation primarily refers to Christ; it sometimes also refers to Mary, but in a clearly subordinate manner**. > In fact, the Council preferred to use a different terminology for her: one centered on cooperation or maternal assistance. > The Council’s teaching clearly formulates the perspective of Mary’s maternal intercession, using expressions such as “manifold intercession” and “maternal help.” > These two aspects together define the specific nature of Mary’s cooperation in Christ’s action through the Spirit. > Strictly speaking, **we cannot talk of any other mediation in grace apart from that of the incarnate Son of God**. > Therefore, we must always recall, and never obscure, the Christian conviction that “must be firmly believed as a constant element of the Church’s faith” regarding “the truth of Jesus Christ, Son of God, Lord and only Savior, who through the event of his incarnation, death, and resurrection has brought the history of salvation to fulfillment, and which has in him its fullness and center.” Given these clear statements about the inappropriate use of these titles (and condemnation of other aspects of their faith) what do Marian-centered groups see as their future? - Reducing their use of these titles and their extreme devotion to Mary to conform with Church doctrine and practice? - Separating from the Mother Church? - Being excommunicated? - Something else?