The Marian character of the Lenten Season (6)

The Blessed Virgin Mary at the Foot of the Cross II

The motif that runs through the second formulary of the Mass of the Blessed Virgin Mary at the Foot of the Cross is that of the plan of salvation and redemption. The two words - salvation and redemption - are often used interchangeably, as if they have an identical meaning. However, we can see in them a subtle difference of emphasis. We can suggest that salvation means a coming to completion, a fulfilment - and, seen in this sense, the coming of Jesus Christ is the completion and fulfilment of the purpose of creation:

Only in the mystery of the Incarnate Word does the mystery of man come into a true light.[1]

In using the word redemption, the emphasis moves from completion to the restoring of something that was lost; and, seen in this sense, the coming of Jesus Christ is a saving of us from the consequences of sin:

The work of creation culminates in the still greater work of redemption, which in fact gives rise to a new creation in which everything will recover its true meaning and fulfilment.[2]

The references to “new creation” and to “recover its true meaning and fulfilment” imply in this answer of the Compendium of the Catechism of the Catholic Church tell us about redemption as a restoration after sin.

Some theologians argue that Jesus Christ would have come in human flesh as the completion and fulfilment of creation (“saviour” in the sense of our understanding fo the word salvation) even without original sin; original sin means that he must also come as a “redeemer” to save us from sin. Salvation and redemption are conflated to become, in effect, the same thing.

We can see this double sense of the plan of salvation at play in the texts of the Mass of the Blessed Virgin Mary at the Foot of the Cross II:

Lord our God, you placed at the side of your suffering Son his mother to suffer with him, so that the human race, deceived by the wiles of the devil, might become a new and resplendent creation. Grant that your people may put aside their inheritance of sin and put on the newness of life won by Christ the Redeemer.[3]

The reference to a “resplendent creation” indicates completion, fulfilment, salvation; the reference to putting “aside their inheritance of sin” and to “Christ the Redeemer” indicate the overcoming of sin, redemption. The two are united in the suffering of the Son.

In your divine wisdom you planned the redemption of the human race and decreed that the new Eve should stand by the cross of the new Adam..[4]

Again, the references to a “new Eve” and a “new Adam” imply completion and fulfilment of the creation of the first Eve and the first Adam, salvation. And the reference to “redemption” and “the cross” reflect the restoration from sin, redemption.

The Entrance antiphon brings in to sharper relief the references to the plan of redemption, and to the “decree” referred to in the Preface, and to the “placing” of the Virgin at the side of the Son referred to in the Opening Prayer:

Simeon said to Mary: This child is destined to be a sign which people will reject; he is set for the fall and rising of many in Israel; and your own soul a sword shall pierce.[5]

This destiny continues over into the destiny of the Church:

… she was to be a partner in his passion, and she who had given him birth without the pains of childbirth was to endure the greatest of pain in bringing forth to new life the family of your Church.[6]

[1] Compendium of the Catechism of the Catholic Church Qn.67; cf Vatican II Constitution Gaudium et Spes n.22.
[2] Compendium of the Catechism of the Catholic Church Qn. 65.
[3] Mass of the Blessed Virgin Mary at the Foot of the Cross II, Opening Prayer A.
[4] Mass of the Blessed Virgin Mary at the Foot of the Cross II, Preface.
[5] Mass of the Blessed Virgin Mary at the Foot of the Cross II, Entrance Antiphon.
[6] Mass of the Blessed Virgin Mary at the Foot of the Cross II, Preface.