The foundation for John Paul II’s Mariology is Louis Marie Grignion de Montfort and Vatican II’s Lumen Gentium (LG). Important for John Paul II is the connection between Christo-centric and ecclesio-typical aspects of Mariology highlighted in LG VIII.

Hauke refers briefly to the aptness of two Marian titles, Co-Redemptrix and Mediatrix. During Vatican II both invocations were avoided in view of ecumenical considerations and doctrinal lacunae. Instead the Council preferred “the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix.” (LG 62) LG spoke of “maternal duty of Mary,” (LG 60) of the “maternity of Mary in the order of grace.” (LG 62) and of a participation in the “efficaciousness of Christ the one Mediator.” (LG 62) Her cooperation bears fruit in “giving back supernatural life to souls.” (LG 61)

John Paul II’s position while faithful to the Council’s teaching[2] was less apprehensive about diplomatic considerations.  For him it was vital to highlight the central role of Mary’s mediation. Hauke concentrates on Redemptoris Mater (RM) and the Pope’s Marian catecheses[3] in order to present John Paul II’s notion of Mary’s maternal mediation.   

According to R. Laurentin, John Paul II wrote RM himself and in Polish; he submitted it to several dicasteries but used their recommendations only scarcely.[4]   According to F. Courth there is no other magisterial document that speaks more detailed about Mary’s mediation than RM.[5] A. Amato calls RM the core of John Paul II’s Mariology and indicated the attention it received from scholars.[6] 

Hauke points out that the term Mediation in Christ seemingly goes back to the protestant theologian Hans Asmussen, who speaks of the mediation or cooperation of all Christians including Mary “in Christ,” in distinction to mediation next to Christ. [7] Mary’s divine maternity is “the first and fundamental dimension” of Mary’s mediation. From this divine maternity emerges her spiritual maternity (cf. RM 38d).  Mary is not only Mother but also Christ’s “generous associate.” (Theotókos 187) Her mission as mother and associate is the fruit of her perpetual virginity (RM 39). John Paul II reflects that Mary’s consecrated virginity “is the source of a special spiritual fruitfulness: it is the source of motherhood in the Holy Spirit.” (RM 43) Hauke observes in John Paul II’s christo-centric Mariology a close affinity to Scheeben’s personal character of Mary which is expressed in her spousal surrender and motherhood. [8] Mary as the New Eve is in view of Christ, the New Adam, adiutorium simile sibi (cf. Gen 2:18) and (in view of the Church) she is mater omnium viventium (cf. Gen 3:20). Mary’s help as Spouse signals her exemplary receptivity in view of a person’s vocation to surrender to God. Mary’s being as image and likeness of God s is reflected in her maternity (151).

Mary’s Immaculate Conception, her freedom from sin and her exalted holiness, i.e. her pre-redemption, happened in view of her future cooperation in the work of redemption (cf. RM 39c; Theotókos 9/30/96). Mary’s fullness of grace is experienced in her total availability/surrender as the handmaid of the Lord. (RM 39; Theotókos 60). Likewise, through Mary’s Assumption into heaven “there were definitively accomplished in Mary all the effects of the one mediation of Christ the Redeemer of the world and Risen Lord..” (RM 41; Also see RM 40, LG 62)  Mary’s position as Queen of the Universe is rooted in her service in the economy of salvation (see RM 41c. Theotókos 203-205).  With St. Bernard John Paul II characterized Mary’s service of mediation as Mediatrix to the mediator [9] in as far as "the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation which is but a sharing in this unique source.” (RM 38; LG 60)