There were no denominations, but only the Catholic Church in the early centuries which professed belief in Mary's mediatory role even before the Church ruled on the canon of Scripture. Sacred Tradition is the unwritten word of God (cf. Jn. 16:12-13).
Our salvation was accomplished by Jesus Christ our Lord. His passion and death were more than sufficient to make satisfaction for the sins of the world and ransom souls from the debt of sin and death. But in His wisdom and mercy, God willed that the Son's work of salvation be accomplished through the collaboration of a woman, while always honouring her free will (cf. Gal 4:4). God initially revealed His plan of redemption as one of collaboration between the Divine and the woman of promise when He said to the serpent: "I will put enmity between you and the woman, and between your seed and her seed: she shall crush your head ..." (cf. Gen 3:15). This verse prophetically foreshadows Mary with her divine Son in the promise of victory over the serpent and what it had wrought. This first Messianic prophecy reveals God's intention that the woman share in the same enmity (total opposition) between herself and the serpent as does her offspring, our Lord and Saviour. This great battle and victory over the serpent foreshadows the divine work of salvation by the Son with his mother's intimate collaboration with him in his saving work. The theme of the free woman of promise which finds fulfilment in Mary as God's collaborator in His plan of redemption recurs in Scripture from Genesis to Revelation. The collaboration or cooperation between the divine Son and the Mother does not exist on an equal level, since Mary is only human. Her participation in her Son's work of salvation is secondary and subordinate. Her association takes nothing away from her Son's glory, for the Father does not will that human beings be completely passive in attaining their salvation. God wills to give His children a share in His attributes and works in order to be saved. It is in his humanity that Jesus acts as the one Mediator between God and humankind; and since our Lord has taken his flesh and blood from his mother to share in our humanity, Mary can act as our Mediatrix as a participant with him in the dispensation of grace which Christ alone has merited for us through the Incarnation. Mary claimed the maternal right of association when she freely consented to be the mother of our Lord. Without this consent, the Source of all grace would not have come into the world. Mary has acted as our Mediatrix from the moment she first pronounced her fiat to the angel Gabriel (cf. Lk 1:38).
Then Uzziah said to her, “O daughter, you are blessed by the Most High God above all other women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to cut off the head of the leader of our enemies. Your praise will never depart from the hearts of those who remember the power of God. May God grant this to be a perpetual honor to you, and may he reward you with blessings, because you risked your own life when our nation was brought low, and you averted our ruin, walking in the straight path before our God.” And all the people said, “Amen. Amen.”
Judith 13, 18-20
And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, “Most blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”
Luke 1, 41-45
Mary's co-redemptive role with her Son in his redemptive work emerged as an important theme in the early Church starting with Justin Martyr and Irenaeus in the 2nd century. They used the image of Jesus being the new Adam and Mary as the new Eve. The life of grace that the first Adam and the first Eve had jointly lost for humankind was jointly regained by the second Adam and the second Eve. The virgin Eve, by her disobedience to God the Father, morally cooperated with Adam in the sin that forfeited the life of grace for the human family (cf. Gen 3:6); the Virgin Mary, on the other hand, in her obedience to the will of the Father, morally cooperated with her divine Son - the new Adam - in his humanity in the salvation of humankind (cf. Lk 1:38). Mary's unequalled participation in the world's redemption and reconciliation with God as the new Eve and helpmate of the new Adam was a universal belief of the one Apostolic Catholic Church from the beginning. By the 4th century, the Church Fathers showed a more profound and articulated understanding of Mary's mediatory role in the economy of salvation. This is centuries long before the so-called reformers put the terms 'sola fide' and 'sola-Christo'- into God's mouth while establishing their own churches.
"With the Mediator, you are the Mediatrix of the entire world."
Ephraem, Syri opera graeca et latin, v. 3 [A.D. 373]
Jesus is the one (heis) mediator between God and the human race in uniqueness (cf. 1 Tim 2:5-6). But he is not the one and only (monos) mediator (cf. 1 Tim 2:1-4). All baptized Christians are called to actively participate in the one mediation of Christ by their prayers and sacrifices for others as 'stewards of grace'. Mary, however, was called to participate in her Son's mediation in a unique and highly privileged way like no other human being in salvation history. Whereas we may mediate Christ to others in an evangelical way, Mary did much more by having been placed between the Divine Word and the entire human race when the angel appeared to her. Her consent invited the Saviour into the world helping make our participation in Christ's mediation possible. Christ took his human nature from Mary because she had already conceived him in her heart, so Augustine believed. Mary's participation in her Son's mediation was of universal proportion. Thus the title Mediatrix of all Grace befits her. By having become the "God-bearer" (Theotokos) she thereby mediates the author of all grace, Jesus Christ. It is through the Incarnation that our Lord has merited all the graces necessary for our salvation. But without faith working through love (cf. Gal 5:6), the application of divine grace is void. Scripture confirms the vital significance of Mary's cooperation with God's grace for the spiritual benefit of humankind in the words of Elizabeth: "Blessed are you who believed that what was spoken to you by the Lord would be fulfilled" (Lk 1:45).
"Mediatrix of all graces" is also a fitting title for Mary in light of Luke 1:41, where the physical presence of Mary (the sound of her greeting) mediates grace to the unborn John the Baptist, by bringing to John the presence of the unborn Saviour, resulting in the sanctification of the Baptist. At the Wedding of Cana (cf. John 2:1-11), we again see Mary's mediation, and, most significantly, we see the effects of her mediation: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him" (John 2:11). It was through his mother's mediation that Jesus chose to begin his public ministry in the shadow of the cross. And as our Lord was dying on the cross, he gives to his mother the new role of Mother of all Christians: "Woman, behold, your son!...Behold, your mother!" (John 19:26) Jesus calls his mother woman in light of the first Messianic prophecy: "I shall put enmity between you and the woman ... She shall crush your head..." (cf. Gen 3:15) At the Lord's command the Woman of Promise becomes the mother of all the spiritually living - the new Eve and universal mother of all peoples who is called to exercise her supernatural responsibilities as our spiritual Mother. In effect Mary has the task of nourishing her children, and she does this by mediating the graces of the Redemption her divine Son has merited for humankind. Hence, she is "Mediatrix of all Graces" by her singular maternal right.
And coming to her the angel said: "Hail, full of grace. The Lord is with you."
Luke 1, 28
PAX
You happen to believe that Sacred Tradition is the unwritten Word of God. So do the EO, the OO, the Copts, and many others. However, their Sacred Traditions, which they also claim to have been divinely spoken by Jesus Christ, differ from and frequently contradict other Sacred Traditions. Other that sheer force of faith, is there any objective means of determining which "Sacred Tradition" is factually true, if any?
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