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I'm aware that this term doesn't mean our Blessed Mother is equal to Jesus, but that she shares in His one work of redemption in a secondary and dependent way.

Does anyone know, - what is the Church's position on this teaching? I mean, - are Catholics allowed to believe it?

thanks :)
(04-16-2012, 08:27 PM)little_flower10 Wrote: [ -> ]I'm aware that this term doesn't mean our Blessed Mother is equal to Jesus, but that she shares in His one work of redemption in a secondary and dependent way.

Does anyone know, - what is the Church's position on this teaching? I mean, - are Catholics allowed to believe it?

thanks :)

We are indeed allowed to believe it and I firmly believe and pray that one day it will be proclaimed Dogma.
thanks for the reply! :)
And don't forget Mediatrix of All Graces. The two seem to go together:

Pope Pius XII: “It was she who, always most intimately united with her Son, like a New Eve, offered Him on Golgotha to the Eternal Father, together with the sacrifice of her maternal rights and love, on behalf of all the children of Adam, stained by the latter’s shameful fall” (Mystici Corporis, 1943).

Pope St. Pius X: “Owing to the union of suffering and purpose existing between Christ and Mary, she merited to become most worthily the reparatrix of the lost world, and for this reason, the dispenser of all the favors which Jesus acquired for us by his death and his blood.” (Ad diem illum, 1904).

Pope Pius XII: “For having been associated with the King of Martyrs in the ineffable work of human redemption, as Mother and cooperatrix, she remains forever associated with Him, with an almost unlimited power, in the distribution of graces which flow from the Redemption” (Radio Broadcast to Pilgrims at Fatima, May, 1946).
In addition to the information already provided, you find this article from the main page to be helpful.
Saint Pauls Letter to the Colossians chapter 1 Wrote:16For in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers: all things were created by him and in him.
17 And he is before all, and by him all things consist.
18 And he is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things he may hold the primacy:
19 Because in him, it hath well pleased the Father, that all fullness should dwell;
20 And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven.
21 And you, whereas you were some time alienated and enemies in mind in evil works:
22 Yet now he hath reconciled in the body of his flesh through death, to present you holy and unspotted, and blameless before him:
23 If so ye continue in the faith, grounded and settled, and immoveable from the hope of the gospel which you have heard, which is preached in all the creation that is under heaven, whereof I Paul am made a minister.
24 Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church

Saint Paul, through his ministry, added to the sufferings of Christ for the Church, and as such is worthy of dulia or adoration as a saint.  That which fills up what is wanting in the sufferings of Christ is a co-redeemer.  Hence, those whom we honor as saints with dulia are co-redeemers.  Our Lady, the Blessed Virgin Mother, is worthy of hyperdulia due to her supreme role in adding to the action of her Son.  She is worthy of supreme adoration, because she is the Co-Redemptrix, the co-redeemer supreme.  It is a teaching about the role of the communion of saints in the body of Christ, and her queen-ship in the communion.
There's something lacking in the sufferings of Christ?
Yes and no.  Yes, what is lacking is the application, which must come from preaching and baptizing.  And by prayer and fasting in order to gain conversions.

No, because in the strict sense, even someone's will to Faith comes about through Grace, which is merited by the propitiatory sacrifice.

However, for God's own purpose, He has willed that the application of His redemption should come through the use of others, including the Saints and especially Mary, His Mother.
(05-05-2012, 02:26 PM)Vetus Ordo Wrote: [ -> ]There's something lacking in the sufferings of Christ?

This is how Aquinas comments on the passage:

And along with the above there is the fruit that in my flesh I complete what is lacking in Christ’s afflictions. At first glance these words can be misunderstood to mean that the passion of Christ was not sufficient for our redemption, and that the sufferings of the saints were added to complete it. But this is heretical, because the blood of Christ is sufficient to redeem many worlds: “He is the expiation for our sins, and not for ours only but also for the sins of the whole world” (1 Jn 2:2).
Rather, we should understand that Christ and the Church are one mystical person, whose head is Christ, and whose body is all the just, for every just person is a member of this head: “individually members” (1 Cor. 12:27). Now God in his predestination has arranged how much merit will exist throughout the entire Church, both in the head and in the members, just as he has predestined the number of the elect. And among these merits, the sufferings of the holy martyrs occupy a prominent place. For while the merits of Christ, the head, are infinite, each saint displays some merits in a limited degree.
This is why he says, I complete what is lacking in Christ’s afflictions, that is, what is lacking in the afflictions of the whole Church, of which Christ is the head. I complete, that is, I add my own amount; and I do this in my flesh, that is, it is I myself who am suffering. Or, we could say that Paul was completing the sufferings that were lacking in his own flesh. for what was lacking was that, just as Christ had suffered in his own body, so he should also suffer in Paul, his member, and in similar ways in others.
And Paul does this for the sake of his body, which is the Church that was to be redeemed by Christ: “That he might present the Church to himself in splendor, without spot or wrinkle” (Eph 5:27). In the same way all the saints suffer for the Church, which receives strength from their example. The Gloss says that “afflictions are still lacking, because the treasure house of the Church’s merits is not full, and it will not be full until the end of the world.”
The title makes me incredibly uncomfortable; it places an inordinate emphasis on the Virgin Mary's role in salvation history to the detriment of a proper focus on Christ, who is His mother's Savior ("et exsultavit spiritus meus in Deo salutari meo") as well as ours.