Significance of the Blessed Mother’s Title at Lipa
The Apparition at Lipa pronounced her title to be Mediatrix of All Grace while the title of the liturgical feast instituted by Benedict XV in January 21, 1921 is Mediatrix of all graces. The difference of the feast being in the plural and that of the title in Lipa being in the singular is readily apparent.
Teresita Castillo, the seer of Lipa, affirms that “ALL GRACE” refers to Jesus.
Since grace is defined as a participation in the divine nature it is theologically correct to refer to the source, the divinity itself as “All Grace”. Mary, a finite being, is full of the grace she received, as a glass is full by the water poured into it. Since the fullness of the divinity is in Jesus, Mary is therefore the Mediatrix of Jesus, the Mediatrix of All Grace
With this title from Our Lady of Lipa the focus is not so much on the benefits as on the Benefactor Himself. Not so much as bringing us the tremendous and necessary graces of salvation but giving us the Savior Himself.
Two millennia ago, she gave Christ in the flesh to the world. When God the Father gave Jesus to Mary, the Blessed Mother received all of Jesus and because of her divine maternity only Mary could give Jesus to the world. In the physical order it can be seen that Mary the Mediatrix mediates Christ the One Mediator to men by incarnating the Redeemer in her womb and giving birth to Him in the flesh.
In both the physical order and in the spiritual order Mary is indeed the Mediatrix of “All Grace” who is no one else but Jesus Christ. If she can give us the one who is “All Grace” she can surely and readily give us all His graces. Such is the understanding we derive from the formulation “Mediatrix of All Grace” which is not gained from the title “Mediatrix of all graces.” Mary mediates nothing else and nobody else but the Person of God Himself. By being Mediatrix of all graces all those necessary graces to lead upright lives are communicated to us so that Christ is formed in us.
St. Paul speaks of forming Christ among his followers (Galatians 4:19 ). Our priests are like St. Paul in that they seek to form Christ among us, their spiritual children. And how is Christ spiritually formed among Christians? By grace and by grace alone.
If St. Paul then can claim that he forms Christ among his flock, can she who is full of grace not be capable of what St. Paul has done?
We then see a perfect alignment between the proposed dogma of universal Marian mediation using the term “All Grace” which points to Christ being formed in us and the teaching of the Church that we form the Mystical Body of Christ.
Now to declare that she is Mediatrix of All Grace is to necessarily imply that she is at the same time Mediatrix of all graces. To be able to give the Mediator is to be capable of giving the graces He has. On the other hand it does not necessarily follow that if she is Mediatrix of all graces she is also Mediatrix of All Grace.
If the phrase “Mediatrix of All Grace” is employed in defining the dogma, it will encapsulate the thought that through Mary we are given both the Source of grace itself and all graces that He deigns to grant us.
Theologians when they speak of the universal mediation of Mary invariably deal with graces, gifts and benefits rather than on the Giver of these spiritual blessings. By invoking her as Mediatrix of all graces we tend to see the means while when we call on her as Mediatrix of All Grace we are led to see the end for which these very graces are given to us.
Lipa then appears to be a theological prompting from Heaven on what the title and therefore what the actual words to be employed should be when the dogma of the Mediatrix is defined. Perhaps it is heaven’s design that Lipa’s formulation prevail for it is eminently and thoroughly Christocentric: It recognizes Mary’s mediation of the God-Man in the physical order in the past and Her continuing mediation to mankind of Christ in the spiritual order till the end of time.
Thus, when the dogma that Mary is the Mediatrix of All Grace is finally pronounced the correspondence between He who is All Grace (Christ) and she who is full of grace (Mary) is easily seen. The dogma understood properly from the data of Lipa is merely a recognition of Mary replicating her role in the spiritual order what she accomplished in the physical order 2,000 years ago.