How The Book Of Hebrews Refutes Catholic Mariology

        Only Jesus Christ, being sinless and perfect, is fit to make atonement for our sins (Hebrews 9:13-14; 10:1-10). Christ, our High Priest, offered Himself as a sacrifice before God the Father (Hebrews 9:24-28; Hebrews 10:10-12). Christ satisfied the wrath of God and now sits at His right hand. He can relate to us in our sinful condition because He took on human flesh. He identified Himself with us. Christ forever makes intercession on our behalf before God (Hebrews 4:14-16; 7:23-28). His mediatorship is superior to that of the Old Testament. It is eternal. It is permanent. His role is a replacement of the Old Testament priesthood. We can approach God with confidence through Christ's body and shed blood (Hebrews 10:19-23). We obtain grace and mercy in times of need. If Jesus Christ is the one and only qualified Mediator because of His sacrificial work on the Cross, then any potential mediatorial position of Mary would be redundant. The position of mediator and intercessor is exclusive to Him. He is sufficient to bring about all things pertaining to our redemption.

Does Old Testament Typology Point To Mary Being Queen Of Heaven?

• Discussion:

          -Roman Catholic apologist Tim Staples wrote an article attempting to substantiate from Scripture the notion of Mary being the queen of heaven. He resorts to Old Testament typology as well as historical context to make his case. Each of the author's claims are cited in bold and followed with critical commentary:

          "It can be difficult for us in the modern Western world to understand ancient monarchical concepts. But first-century Jews understood the notion of the kingdom that Jesus preached because they lived it. They knew that a kingdom meant that there was a king. And, in ancient Israel as in many nearby cultures, if there was a king there was a queen mother."

          The above statements are true in and of themselves. However, the conclusion that there must be a queen mother in heaven does not follow or fit as a logical flow from the original premise of the argument. What has been argued has been assumed rather than proven, which is circular reasoning.

          "In the New Testament, the inspired author of Hebrews 1:8-9 quotes verses 6-7 of this very text [Psalm 45:1-9] as referring to Christ, his divinity, and his kingship. But immediately following those verses is another, lesser-known, prophecy that speaks of Mary. Who is this woman of whom the Lord said, “I will cause your name to be celebrated in all generations; therefore the peoples will praise you forever and ever”? Not one of Solomon’s wives fit the prophetic description."

          Texts such as Ephesians 5 and Revelation 20 employ imagery of a bride to a king when speaking of the church. Moreover, there are passages in the Old Testament offering the same description of the relationship of God to Israel (Ezekiel 16:8-21; Hosea 1:1-3). However, Mary is never given such a description in the Bible.

          "Most every Christian—indeed most of the world beyond Christendom—knows the name of the Mother of God—Mary—who in fulfillment of this prophetic text said, “All generations shall call me blessed” (Luke 1:48)."

           We can agree that Mary is blessed among women for the reason of her being used by God in a unique fashion. She brought the Jewish Messiah into the world. However, this argument begs the question in that it is not specified as to how or in what manner Mary should be blessed.

          If the Roman Catholic Church is correct in proclaiming that Mary is the queen of heaven, then how come she is nowhere spoken of as reigning next to God (e.g. Luke 22:69; Acts 5:31; 7:55-56; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; 8:1; 10:10-13; 12:2)? 

          A very detailed picture of heaven is given in chapters four and five of Revelation. God is seated on His throne and surrounded by twenty-four elders and four living creatures (Revelation 4:4). Jesus Christ (i.e. the lamb) is standing in the middle of the throne. Several thousand angels circle the throne worshiping and singing God's praises. However, there is no mention or any implication of Mary's presence. In fact, only Jesus was found to be worthy of breaking the seals and opening the scroll (Revelation 5:1-5). If Mary were the queen of heaven, then this would have been an ideal context to mention her position of exaltation. But that does not happen anywhere.

Does 2 Timothy 1:16-18 Offer Support For Praying To Mary And The Saints?

          There is no way of decisively knowing whether or not Onesiphorus was dead when the Apostle Paul wrote this epistle. Inferences can certainly be drawn in debating such a question, but the context of this verse does not conclusively rule in favor of either side. Further, knowing whether or not Onesiphorus was dead at the time Paul wrote 2 Timothy is not necessary in order for the text to make sense to us.

          Perhaps Onesiphorus was alive and simply away from home, so Paul had an urge to pray for his companion's family. What we can gather from this text beyond a reasonable doubt is that the two were not together at the time. One commentator says the following: "Knowing that even these good deeds could not save Onesiphorus and his house, the apostle asks the Lord to show mercy to his friend — to keep him in the grace of God that he might persevere until the very end." This makes perfect sense because Christians were persecuted during this time. A prayer for perseverance to the end would, by definition, mean that he was still alive. 

          Even if Onesiphorus was dead at this point in time, that would only mean the apostle was petitioning God to show mercy to the man and his family on the Day of Judgment. After all, he was very beneficial to Paul during his ministry. He wanted his household to be blessed as a result of his faithfulness and loyalty. This scenario would be similar to King David blessing the household of Jonathon and his descendants (2 Samuel 9:1-7). Paul would essentially be expressing a hope for Onesiphorus to be resting in peace. These comments from English divine and scholar Edward Hayes Plumptre are insightful here:

          "It is, at any rate, clear that such a simple utterance of hope in prayer, like the Shalom (peace) of Jewish, and the Requiescat or Refrigerium of early Christian epitaphs, and the like prayers in early liturgies, though they sanction the natural outpouring of affectionate yearnings, are as far as possible from the full-blown Romish theory of purgatory."

          Onesiphorus received complete forgiveness of sins at the moment of his conversion. If he was dead when Paul wrote 2 Timothy, then his fate was already sealed. No amount of prayers could possibly alter or help his eternal destiny. Paul was neither praying to him nor supporting the idea of anybody else doing such. He was not praying that Onesiphorus would be released from purgatory or anything in those lines.

Is Mary The New Eve?

        This source explains the Roman Catholic idea of Mary being the New Eve as follows:

        "Eve, the wife of Adam, became the "mother of all the living," as we read in Genesis, chapter 3, verse 20. Because of Adam and Eve's disobedience to God, sin and death entered the world, and all of Eve's children are born in original sin. Through the obedience of Mary, the handmaid of the Lord, Jesus Christ entered the world as man to reverse the disobedience of Adam and Eve. For this reason, Christ is considered the "New Adam." Christ, the Son of Mary, offers a new life of grace to all who believe in Him. All who accept Christ's invitation become His brothers and sisters, and become the spiritual children of Mary, the New Eve."

         Scripture places the blame for sin entering into this world on Adam rather than Eve (Romans 5:12-21). The reason for this is that he received firsthand knowledge from God and still disobeyed. Paul develops a typological parallel between Christ and Adam: the former brought life upon mankind whereas the latter brought about death (1 Corinthians 15:45-47). Therefore, any notion of Mary being the New Eve collapses because the responsibility for the fall is attributed exclusively to Adam, even though the woman had indeed sinned. The Apostle Paul does not extend this parallel to Eve.

        Early Christian writers such as Justin Martyr made parallels between Eve and Mary. Irenaeus wrote the following in his Against Heresies:

        "For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. For in the same way the sin of the first created man (protoplasti) receives amendment by the correction of the First-begotten, and the coming of the serpent is conquered by the harmlessness of the dove, those bonds being unloosed by which we had been fast bound to death."

        The articulated parallel does not amount to the full theological developments within Roman Catholicism. It is not about Mary being a mediator of grace or an intercessor of sorts. Simply put, parallels are established between the fall and redemption with Jesus Christ being the central figure of preeminence as the new Adam.

        Mary is like Eve in that she is a woman and that she gives birth to the promised seed. However, any idea of there being a salvific parallel between Mary and Eve goes beyond what is taught in Scripture. The authors of the New Testament nowhere apply a concept of divine motherhood to Mary over the church. Mary is blessed in that she found favor with God, but she is not greater in holiness and grace than any other believer in Jesus Christ. Mary is not the mother of a new humanity any more than was her own mother.

        The only woman mentioned in the New Testament and given the title of "mother" in a spiritual sense is Sarah (1 Peter 3:6). However, even that status is due to the fact of her being a good moral example rather than anything relating to saintly intercession.

Catholic Apologists And The Perpetual Virginity Of Mary

• Discussion:

          -Roman Catholic apologist De Maria rebutted my comments relating to the dogma of the perpetual virginity of Mary. He appeals to church tradition, makes false claims about Jewish culture, and tries really hard to wiggle around texts which mention brothers and sisters of Jesus. Excerpts from the author are cited in bold and followed with critical commentary:

          "The New Testament was originally passed on in Tradition. This is what Jesus commanded (Matthew 28:18-21)."

          Those teachings have been written down for us in epistles. Further, the Great Commission is about the preaching of the gospel, also identified in Scripture. For a more in-depth examination of claims regarding "Sacred Tradition," see this article:

           https://rationalchristiandiscernment.blogspot.com/2017/09/roman-catholic-apologists-and-circular.html

          "The original Scriptures were not written in English. Nor were they written in modern Greek. They were written in ancient Greek and Latin. And they were written by Catholics who were simply writing down Catholic Doctrine. The same Doctrine which Jesus Christ passed down."

          The original New Testament was not composed in Latin, but Koine Greek. The Vulgate was a translation of the original manuscripts, and textually deficient. Moreover, it is not as though the overwhelming majority of New Testament scholars who know this type of Greek would affirm the perpetual virginity of Mary. They will merely say that it is possible that she was.

          "You're reading the New Testament in modern English 2000 years removed from the ancient Jewish culture which gave birth to the Christian faith."

           Biblical translations convey with a remarkable degree of accuracy what the authors of such texts intended to say, so wholesale dismissals of them are unjustified.

          The following excerpt from the Jewish Encyclopedia is also helpful here:

          "In post-Biblical literature Jewish opinion stands out clear and simple: marriage is a duty, and celibacy a sin. "The world was created to produce life; He created it not a waste, He formed it to be inhabited" (Isa. xlv. 18; Giṭ. iv. 5 = 'Eduy. i. 13). "Be fruitful, and multiply" (Gen. i. 28) is taken as a command; marriage with a view to that end is a duty incumbent upon every male adult (according to some the duty devolves also upon woman; Yeb. vi. 8; Maimonides, "Yad," Ishut, xv.; Shulḥan 'Aruk, Eben ha-'Ezer, 1, 13)...Abstention from marital intercourse on the part of the husband exceeding a legitimate limit, which varies with the different occupations, may be taken by the wife as ground for a divorce (Ket. v. 6, 7). A single man who is past twenty may be compelled by the court to marry (Shulḥan 'Aruk, l.c. i. 3)."

          "[in response to Matthew 13:55-57 and Mark 6:3-4] Only if you follow the traditions of men which Protestants believe. However, Tradition and Scripture tell us that Jesus was an only child. Therefore, any use of the word "adelphoi" must be in the general sense that we use the word "brother" today. As in good friend, cousin, church companion, and many other senses."

          Nowhere does the New Testament state that Jesus Christ was an only child or that Mary remained a virgin for her entire life. Never do we see the Angel Gabriel or some other messenger sent by God to tell Joseph that he was not to consummate his marriage. The basis for Mary's perpetual virginity is uninspired legends and unreasonable assumptions.

          Adelphoi does not always refer to physical brothers, but the New Testament uses the Greek word in just that way. The context of Matthew 13 and Mark 6 demands that we understand His brothers and sisters to mean blood relatives. For instance, the phrase "a prophet is not without honor except in his own household" implies the presence of close family members, such as biological siblings. They lived with Him and were part of His immediate family. British Methodist theologian and scholar Adam Clarke said the following when commenting on Matthew 13:55:

          "Why should the children of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh?"

          If a person wants to argue that the brothers and sisters of Jesus are from a previous marriage, then why were they were nowhere mentioned during the escape to and return from Egypt (Matthew 2)? The context only presents Mary, Joseph, and the baby Jesus. Why were the relatives not mentioned when Joseph traveled with Mary to Bethlehem for the census (Luke 2)?

          "And the writer knew that Catholics would understand the true meaning of the word. And if they didn't, they have an infallible Teacher to correct them."

          The point being stressed here is that the New Testament uses language in such a precise fashion that the Roman Catholic dogma of Mary's perpetual virginity is rendered unlikely. Why would the Holy Spirit move people to write in a way that contradicts our common sense? If the inspired writers of the New Testament actually believed this dogma, then why did they not forthrightly proclaim it as truth?

          "[In response to Matthew 1:24-25] The entire idea presented there is "knew her not". This is a perfect example of you treating ancient Jewish speech patterns the same as modern English. But you assume too much. heos hou, or "until", was used differently by Jews than by modern English speakers. So, let's look at the Scripture. Matthew "knew her not until". To, English speakers, that means that Matthew did not know her until a certain point in time and then he did. But to an ancient Jew, that isn't the case. Let me give you an example (2 Samuel 6:23)."

           The Greek New Testament contains instances in which the word "until" denotes a change in circumstances as well as a figurative sense meaning an indefinite point. Therefore, the Jews would have been familiar with both usages. There is nothing giving the word until in Matthew 1:25 a meaning other than a change in situation or status, except prior theological commitments. 2 Samuel 6:23 (which was originally written in Hebrew, not Greek) is a case in which until means an unspecified point in time or never again, but it does have the temporal sense in other texts such as Matthew 17:9 and 24:39.

          "Even that doesn't show a change of status after the wedding day, if read in the culture of the ancient Jews."

           Relations between marital partners is seen as normal in the Old Testament (Genesis 2:22-24). According to Jewish law, one could not be considered married without consummation. Celibacy was never the norm, except among certain sects such as the Essenes. Judaism in general placed a special emphasis on marriage and childbearing, as did most of the ancient world. That is why men married females who were even decades younger than themselves, something which we today would consider abhorrent. The underlying reason for that was fertility, which decreases with age. As far as a biblical theology of marriage is concerned, sexual relations are a part of God's design for it. It is a measure that brings about sanctity and honor (Hebrews 13:4).

          "[In response to Matthew 1:18] Again, since Catholics have always knows that they never came together sexually, then we know that there must be an alternate meaning. That meaning must be "before they came together in one household."

          Matthew 1 speaks of being betrothed, but not yet having slept together. The details provided by the gospel narratives strongly indicate normal marital relations between Mary and Joseph. Merely stating that an idea should be accepted as true because that is how it has always been is an instance of begging the question. Since there is not enough evidence to support the perpetual virginity of Mary, Catholic teaching on this matter can most certainly be trashed, even centuries worth of it.

          "[In response to Psalm 69:8-9] Lol! Really? That is a prophet saying that he has alienated himself from the entire nation of Israel. Have you ever heard that Israel killed the prophets. Come on."

          Psalm 69 is obviously messianic in nature, although not every detail is pertinent to Jesus Christ. Psalm 69:8 was quoted in John 7:3-5. Psalm 69:9 was quoted in John 2:17. Psalm 69:21 was quoted in Matthew 27:34. Psalm 69:25 was quoted in Matthew 23:38. Reading the context of Psalm 69 gives us the imagery of one being alienated. That is exactly what has been reported in the gospel accounts regarding Christ. The text is a problem for the Roman Catholic dogma of Mary's perpetual virginity because it refers to "my brothers" and "my mother's sons."

          "[Responding to Luke 2:7] Read about Jewish culture. It would do you a world of good. Ok, let's see. OT Jews were polygamous. Let's say that Jew#1 had two wives. One of them had the Firstborn son and that's all. The other had the rest of the children. All boys. The Firstborn would receive double the inheritance of the other boys. That's all. It doesn't mean that wife #1 had any more children. Jesus was Mary's first and only son."

           There is no way of knowing whether most Jews in ancient times were polygamous, much less if Joseph himself was. It is questionable if he could even have afforded to have multiple wives. Even if any of these points are true, they are tangential to the core issue.

          "[Responding to the question of how marriage consummation would defile Mary] One of the main reasons is that we know that Joseph was a righteous man. In Scripture, righteous men do not have sexual relations with other men's wives. Joseph knew that the Holy Spirit had brought about the birth of Christ. And that means that Mary had become the spouse of the Holy Spirit. Joseph would not dare come to know her physically."

          Scripture never affirms or even hints at the idea that the Holy Spirit "married" Mary or she became His spiritual wife. The Holy Spirit is not like a Roman or Greek god who has sexual relations with a human being and a god-man is born. The Holy Spirit is not physical, but immaterial. Mary was simply "overshadowed" by Him. His divine power created the physical body of Jesus Christ in her womb.

          "[In Response to John 7:1-10, Acts 1:13-14, and Galatians 1:18-19] In all those passages, the context shows that they were either some other relative or close friends, but in context with the Traditions which were passed down by Jesus Christ, we know that they were not the children of Mary."

          There is simply no valid reason to dogmatically assert that the siblings of Jesus were cousins or from some previous marriage. Those theories are bereft of a truthful foundation.

1 Timothy 2:5 ("One Mediator Between God And Man") And Roman Catholic Apologetics

• Discussion:

          -The purpose of this article to rebut claims made by Sonja Corbitt in defense of Roman Catholic Mariology and an ordained ministerial priesthood in light of 1 Timothy 2:5. She largely just uses semantics here rather than actually addressing relevant issues. This critique begins with a citation from the author in bold letters and is followed with critical comments:

          "Indeed. Did Jesus carry you in his womb? And after your conception, gestation, and birth, what then? Have you not been fed, clothed, educated, loved, provided for, and protected by someone who is not Jesus unto this day?"

          This rhetoric is only designed to sidestep the real issue at hand. How could the Apostle Paul consistently affirm Jesus Christ to be our "one mediator" when there is supposedly a bunch of other lesser mediators? The author does not provide a clear-cut explanation as to how or why this can be. In that same text, Paul says that there is "one God." Based on the reasoning of the author, should we deduce the existence of mini-gods?

          "Does everything you know about Christ come from Christ himself? Did Jesus baptize you? Did Jesus teach you to read or read the Scriptures to you? Did Jesus hand-write your Bible, gather its writings, or physically protect the Deposit of Faith for 2000 plus years until you could receive it from his literal mouth?"

          The author merely filibusters the issue of what it means for Jesus Christ to be the one mediator between God and man. Christ came to reconcile sinners to a holy God. Only He, being sinless and divine, could make our redemption happen through His atonement sacrifice. We are to place our trust in Christ alone. He handles our prayers before God. Christ alone is our intercessor before God.

          "You are prayed for by other people. You are taught the Word of God by a person. And people even forgive one another! All the time if they’re obedient to Jesus, “forgive us our trespasses as we forgive those who trespass against us."

          When we pray on behalf of other Christians, we are not praying to them or through them. Prayer is done to God through Christ alone. The New Testament establishes Him as being the mediator between God and man without any reference to saints and angels (Hebrews 9:13-15; Hebrews 12:24).

          There is a distinction between the forgiveness of sin committed between offended parties and the forgiveness before God made available through the cross. It is also fallacious to conflate teaching Scripture with being a mediator of His grace. Petitioning God in prayer nowhere amounts to functioning as a channel of God's mercy or applying the benefits of Christ's atonement to other people.

          "Catholic confession and forgiveness through a priest follows the same pattern. The Pharisees also made the “God is the only mediator” claim against Jesus in this very matter: “No man can forgive sins, but God only” (Luke 5:21).

          The point that Jesus Christ makes in Luke 5 is that He is God in the flesh. As such, He would indeed have the authority to pardon our iniquity. Also, there is an element of irony that is worthy of consideration here. Even the Scribes and Pharisees of the Law were not arrogant enough to think that they had the ability to forgive the sins of God's people. Yet, the Roman Catholic priesthood has without guilt or embarrassment took upon itself precisely that role!

          Some may argue that God alone forgives sin through a priest, but that premise is self-defeating. In that scenario, there would still be an additional party involved in Jesus Christ's mediatorship. Believers are to approach God for the forgiveness of sin directly through Christ. We do not need to consult sinful men in order to access the grace provided through the cross (Hebrews 4:14-16). We are to approach Jesus Christ directly for the forgiveness of any and all sins.

A Problem For Roman Catholic Mariology

          The Roman Catholic Church teaches as dogma that Mary was conceived without the stain of original sin, which is known as her immaculate conception. It also teaches that she was a perpetual virgin, meaning that she never consummated her marriage. However, an inescapable dilemma arises in the process of embracing both dogmas. Consider the words of the Apostle Paul in regard to physical intimacy within marriage:

       "But because of immoralities, each man is to have his own wife, and each woman is to have her own husband. The husband must fulfill his duty to his wife, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does. Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control." (1 Corinthians 7:2-5)

         If Mary refused to have marital relations with her husband Joseph, then she would have been guilty of sin. In order to remain theologically consistent, a Catholic would either have to reject the notion of her remaining a virgin for her entire life or her sinlessness. Both cannot be true at the same time.

A Theological Analysis Of Roman Catholic Marian Prayers

• Defining The Issues: 

          -For centuries, there has been much debate between Roman Catholics and Protestants on the issue of offering religious devotion to saints through prayer petitions, ceremonies, and the creation of iconography. In fact, Rome has made a reputation for itself with its obsession with the spirits who have departed into the supernatural realm. 

          -While critics accuse the Roman Catholic Church of idolatry, proponents vigorously defend themselves by asserting that they are merely giving honor to whom honor is due. On the contrary, arguments made by Roman Catholic apologists for venerating saintly figures in Christianity fail for the simple reason that their own words and actions testify against them. Their behaviors toward Mary, saints, and the angels so closely resemble worship which belongs only to God Himself.

          -Roman Catholics claim that they do not pray directly to saints and angels, but ask them to intervene on their behalf in prayer. However, a person would have to pray to them if he asks them for something because they are not physically present. Moreover, it would seem redundant to ask people in heaven for support when they are in turn going to ask God Himself. Said petitions to Mary are clearly written with language directed to her as a prayer. 

          -The biblical concept of prayer is always a form of worship. In Scripture, people always worshiped through prayer. For Jews and Christians alike, it was always directed to God alone. We never see followers of God praying to other entities for any reason. Asking is a component of prayer, but also encompasses factors such as praise, adoration, thanksgiving, and repentance from sin.

• The Memorare Prayer: 

          -"Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thine intercession was left unaided. Inspired by this confidence, I fly unto thee, O Virgin of virgins, my mother; to thee do I come, before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy hear and answer me."
            *This prayer is essentially a petition to Mary for spiritual protection. The person offering up this request to the mother of Jesus can allegedly rest assured of being answered. It entails a person approaching Mary in a heartbroken, remorseful manner, as though he has transgressed against her and she is a source of forgiveness. That really does sound like idolatry. If people can place this much trust in Mary, then why not simply place all trust in God alone, as did the psalmists of the Old Testament (Psalm 73:24-26)? God is our refuge and strength (Psalm 46:1-2). He is our confidence (Proverbs 3:26). Never are these things said of Mary in Scripture. Christians stand before God, humbly pleading for His mercy. Jesus Christ lives forever to make intercession to all who approach Him by faith (Hebrews 7:24-28). This kind of prayer to Mary contains elements that should be uttered to Christ alone.

• The Hail Holy Queen Prayer:

          -"Hail, holy Queen, Mother of mercy, hail, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve: to thee do we send up our sighs, mourning and weeping in this vale of tears. Turn then, most gracious Advocate, thine eyes of mercy toward us, and after this our exile, show unto us the blessed fruit of thy womb, Jesus, O merciful, O loving, O sweet Virgin Mary!"
            *In God should we be placing our trust (Psalm 33:20-22). He is our hope (Psalm 63:5; 1 Timothy 1:1). He is our helper (Hebrews 13:5-6). The Lord Jesus Christ is our advocate before God (1 John 2:1-2). He is our redeemer (Matthew 1:21; 2 Peter 1:1), and does not need any help. Additionally, this Roman Catholic prayer contradicts themes on access to God set forth plainly in Hebrews 4. We now have direct access to God through Christ. The prophets and the apostles never once mentioned entrusting this much confidence to mere creations. There is no denying that such prayers elevate Mary to the level of a goddess. This kind of petition to Mary infringes on the self-sufficiency of Jesus Christ as mediator.

• Consider This Excerpt From A Papal Speech: 

          -"The history of Christian piety teaches that Mary is the way which leads to Christ and that filial devotion to her takes nothing from intimacy with Jesus; indeed, it increases it and leads to the highest levels of perfection. The countless Marian shrines throughout the world testify to the marvels wrought by grace through the intercession of Mary, Mother of the Lord and our Mother." (JOHN PAUL II, GENERAL AUDIENCE, Wednesday, May 7, 1997)
            *Nowhere does the Bible teach that Mary is the way that leads to Christ. Also, asserting that Mary is our mother is nothing but cultic superstition. God will not give His glory to another (Isaiah 42:8), which includes Mary. Christ plays an exclusive role in dispensing salvific grace (Acts 4:12; John 14:6). The only way for us to approach the Father is through the Son. Mary cannot help us get to heaven in any fashion whatsoever.

The Spurious Origin Of Mary's Perpetual Virginity

        The Roman Catholic dogma that Mary remained a virgin throughout her lifetime was most likely a consequence of the early church adopting low views regarding human sexuality and marriage. The rise of asceticism, monasticism, and already existing Gnostic beliefs played a foundational role in the development of Mary's perpetual virginity. Many early Christians embraced positions on the issue of marriage verses virginity that many today would readily consider to be strange and irrational. After centuries of disputes involving christology, the Second Council of Constantinople officially declared the mother of the Lord Jesus Christ to be "ever virgin."

        The church father Jerome argued that marriage was inferior to virginity and celibacy. He stated, "Marriage replenishes the earth, virginity fills Paradise" (Against Jovinianus, Book I). Augustine believed that marital relations could be accompanied by ungodly lusts, but he did not condemn marital relations as inherently sinful. Basil the Great acknowledged that many in his time believed in the perpetual virginity of Mary, although he personally rejected this teaching. Moreover, there was a small Arabian sect known as the Collyridians, which appointed women as priests to offer sacrifices of bread to Mary, whom they worshiped and believed to be a perpetual virgin. Athanasius and John of Damascus focused on ascetic practices without specifically denigrating marriage.

        It is worth considering this excerpt from the late-second to mid-third century scholar Origen on the underlying source material for this dogma:

        “And depreciating the whole of what appeared to be His nearest kindred, they said, Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us? They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or The Book of James, that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end.” (Commentary on Matthew, 17, emphasis added)

        The idea of Mary remaining a virgin for her entire life is based on non-inspired sources, not the biblical text itself. Therefore, one has to read this teaching into the New Testament in order to make it fit, even though it does not. The basis for it is totally unreliable. Note how the Roman Catholic Catechism defends the perpetual virginity of Mary:

        "Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, "brothers of Jesus", are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary". They are close relations of Jesus, according to an Old Testament expression." (# 500)

        Thus, we see that Roman Catholic officials have resorted to apocryphal literature in order to substantiate their claims. The beliefs Origen himself encountered have been kept alive to this very day. The perpetual virginity of Mary is another one of those uninspired traditions that grew up around the New Testament. With this approach to validating doctrine, one may as well justify non-Christian teaching by citing extra-biblical sources such as the Quran or Jewish Kabbalah.

Problems With The Visions Of Fatima

        The Roman Catholic Church is known for its reports concerning alleged appearances of Mary and angels claiming to deliver important messages from God. What should also warrant our attention is the fact that some of these supernatural phenomena do indeed seem real. Consider, for example, the visions of Fatima. In 1917, three Portuguese shepherd children began experiencing visions for a period of six months from an entity claiming to be Mary, with the final occasion taking place in the sky with the guise of a trembling, dancing sun within the vicinity of 70,000 people.

        The best method of determining the validity of these so-called miracles is to compare the substances of those messages to Scripture. We have been called to test and prove all things (1 Thessalonians 5:21). No thing is to be left unexamined. We have been called to test the spirits to see whether they originated from God (1 John 4:1-4). No professed prophet is to be embraced at face value, even if he is performing wonderful signs and wonders (Deuteronomy 13:1-5). We have been warned of false miracles that are only intended to deceive (2 Corinthians 11:13-15).

        Unfortunately, such is the case with the Roman Catholic Church welcoming and encouraging adherents to accept the veracity of these so-called Marian apparitions. The Fatima episodes are an excellent illustration as to why these visions should categorically be rejected. The messages given by this "Mary" range from strange to blasphemous. They are blatantly unscriptural and unchristian. Consider the implications of this message attributed to the Lady of Fatima:

        "Our Lady said that many souls would be saved from Hell and the annihilation of nations averted if, in time, devotion to Her Immaculate Heart were established..." (Fatima.org)

        Nowhere does the gospel mention anything about devotion to the heart of Mary. Nowhere does the New Testament ascribe supernatural powers and roles to the mother of Jesus Christ. Mary is not venerated by anyone in Scripture. Never do we see prayers dedicated to beings other than God by His people in Scripture, nor does He ever grant us permission to partake in such activity. God is our strength and refuge (Psalm 46:1). He is our help and deliverer (Psalm 40:17). We should trust only in God (Psalm 62:1-8; 73:24-26). The Scriptures testify to our Lord and Savior Jesus Christ (John 5:39-40). In fact, not even the Holy Spirit points to Himself. He points to Christ (John 16:13). Consider further explanation of the messages announced by the visions at Fatima:

        "He also explained to them the great importance of praying and making sacrifices in reparation for the offenses committed against God. He told them: 'Make of everything you can a sacrifice and offer it to God as an act of reparation for the sins by which He is offended, and in supplication, for the conversion of sinners." (Fatima.org)

        "The children were also told to pray and sacrifice themselves for sinners, in order to save them from hell." (Fatima.org)

        "Our Lady said it was necessary for those persons to say the Rosary in order to obtain..reparation for the sins committed against the Immaculate Heart of Mary."

        On the contrary, the death, burial, and resurrection of Christ was already full atonement for every sin that we could ever commit (Hebrews 10:10-18). He is our High Priest who continually makes intercession for us (Hebrews 7:24-28). He is able to completely save all of those who come to Him by faith. We can approach God with confidence because of what His Son accomplished on our behalf on the cross (Hebrews 4:14-16). We cannot establish our own righteousness (Romans 9:30-10:4). We cannot merit for ourselves God's grace and good favor. The notion that we must atone for sin should be offensive to us in the highest degree. It certainly is to Christ. Thus, the messages proclaimed by the visions of Fatima are totally heretical.

        "She showed Her Heart, surrounded by piercing thorns (which represented the sins against Her Immaculate Heart), to the children, who understood that their sacrifices could help to console Her." (Fatima.org)

        The biblical problem of sin is defined as the threat of mankind suffering eternal condemnation as a consequence for breaking the commandments of God. This stuff regarding sins being committed against the "immaculate heart" of Mary is made up out of whole cloth. Mary has clearly been elevated to the level of deity, conflating her will with the will of God. It needs to be understood that God was not by any means obligated to save us. He could have refused, if He so wanted to. He did not have to choose Mary. God could have found another faithful Jewish woman, if He so desired.

        Notice also that these Roman Catholic apparitions commonly advise the faithful to feverishly meditate on the Rosary, which is just another way to glorify Mary. If these were at all given by God, then they would directly point us to Him, considering that God is a jealous God (Exodus 20:4-5). Instead, these visions continually exalt themselves. At best, these so-called Marian apparitions are spurious messages infested with half-truths. At worst, they are demonic utterances used to deceive the public and provoke God to wrath. Consider the words spoken by the mother of Jesus during the wedding feast at Cana:

        "His mother said to the servants, “Whatever He says to you, do it.” (John 2:5)

        In other words, the biblical Mary pointed to Jesus Christ Himself. Thus, these Marian apparitions are out of line with the Mary of the Bible. They could not possibly be the real mother of Jesus. One of the Fatima apparitions is reputed to have said the following:

        "In the end, My Immaculate Heart will triumph. The Holy Father will consecrate Russia to me and she will be converted and a period of peace will be granted to the world. Only I can help you. My Immaculate Heart will be your refuge and the way that will lead you to God."

        But the truth of the matter is that the Lord Jesus Christ is the only One who can offer us assistance in regard to conversion. He came to save His people (Matthew 1:21). He does not need anybody's help. He is the King of Kings and Lord of Lords. He is the Prince of Peace (Isaiah 9:6). He is our righteousness. He is our salvation (Hebrews 5:9). Furthermore, the final restoration of the world to its original state of perfection cannot and will not happen until the second coming of Christ. Yet, Roman Catholics boldly display this mindset in regards to Mary!

What Is The Origin Of The Assumption of Mary?

        The Assumption of Mary was not officially declared to be an article of the Roman Catholic faith until 1950 by Pope Pius XII:

        "The Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory” (Munificentissimus Deus).

        The Roman Catholic Catechism explains this dogma in the following manner:

        "Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death." The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians." (CCC #966)

        Enoch (Genesis 5:24), Elijah (2 Kings 2:11), and Jesus (Acts 1:9) are people recorded in Scripture as being bodily assumed into heaven. There is no such reference for Mary. Why would this not be recorded in Scripture? Ludwig Ott, in his book titled Fundamentals of Catholic Dogma, p. 209–210, says:

        "The idea of the bodily assumption of Mary is first expressed in certain transitus–narratives of the fifth and sixth centuries. Even though these are apocryphal they bear witness to the faith of the generation in which they were written despite their legendary clothing. The first Church author to speak of the bodily ascension of Mary, in association with an apocryphal transitus B.M.V., is St. Gregory of Tours’."

        The Catholic Encyclopedia tells us that the first "authentic" references to the bodily assumption of Mary can be found in writings dated to the sixth through eight centuries:  

        “The belief in the corporeal assumption of Mary is founded on the apocryphal treatise De Obitu S. Dominae, bearing the name of St. John, which belongs however to the fourth or fifth century. It is also found in the book De Transitu Virginis, falsely ascribed to St. Melito of Sardis, and in a spurious letter attributed to St. Denis the Areopagite. If we consult genuine writings in the East, it is mentioned in the sermons of St. Andrew of Crete, St. John Damascene, St. Modestus of Jerusalem and others. In the West, St. Gregory of Tours (De gloria mart., I, iv) mentions it first. The sermons of St. Jerome and St. Augustine for this feast, however, are spurious.”

        The Assumption of Mary itself is just an assumption based on pious legends. This Roman Catholic dogma is apocryphal in origin. 

Who Is The Woman Of Revelation 12?

        The Roman Catholic Church has taught as dogma a plethora of unbiblical and spurious ideas about Mary. It has traditionally identified the "woman" figure of Revelation 12 to be Mary, the mother of Jesus Christ. This interpretation of Revelation 12:1-2 has been a springboard for the development of doctrines such as the bodily assumption of Mary, her being called the Queen of Heaven, and the Mother of the Church. It accounts for the existence of portraits with her being dressed in cosmic clothing standing over the world. Belief in the assumption of Mary is the logical outworking of belief in her remaining sinless for her entire earthly life.

        Pope Pius XII wrote in an Apostolic Constitution, “The scholastic Doctors have recognized the Assumption of the Virgin Mother of God as something signified, not only in various figures of the Old Testament, but also in that woman clothed with the sun whom John the Apostle contemplated on the Island of Patmos.” (Munificentissimus Deus)

         Observe how Revelation 12:2 depicts this "woman" figure as experiencing birth pangs. Also, a part of the curse of original sin is pain during childbirth (Genesis 3:16). The Roman Catholic interpretation of Revelation 12 is weakened because according to official Roman Catholic teaching, Mary was preserved from receiving a fallen nature. Thus, she could not experience pain when bearing children. However, this is clearly not the case, according to Revelation 12:2. 

          The text identifies "her" as being in distress. If Mary was sinless, then she would not have endured pain in labor. A rejoinder to this could be that the birth pangs spoken of in Revelation 12:2 possibly refer to something painful in the life of Mary such as witnessing the crucifixion of her own Son, but that is merely speculative and hypothetical. There are other problems with claiming that Mary is mentioned in Revelation 12 besides this.

         If Mary is the woman clothed under the sun, then does that mean that she has eagle's wings (Revelation 12:14)? Where in Scripture do we ever hear of Mary going to Egypt to be fed for 1,260 days? What about the fact that the flight of this "woman" took place after Jesus Christ's ascension to God's throne (Revelation 12:5-6)? Did Mary have children who experienced persecution in the wilderness (Revelation 12:17)? The Roman Catholic New American Bible Revised Edition gives this interpretation of the "woman" figure of Revelation 12:

        "[12:1] The woman adorned with the sun, the moon, and the stars (images taken from Gn 37:9–10) symbolizes God’s people in the Old and the New Testament. The Israel of old gave birth to the Messiah (Rev 12:5) and then became the new Israel, the church, which suffers persecution by the dragon (Rev 12:6, 13–17); cf. Is 50:1; 66:7; Jer 50:12."

        Marius Victorinus, in his Commentary on the Apocalypse, wrote concerning the identity of the woman in Revelation 12:1-2:

        "The woman clothed with the sun, and having the moon under her feet, and wearing a crown of twelve stars upon her head, and travailing in her pains, is the ancient Church of fathers, and prophets, and saints, and apostles, which had the groans and torments of its longing until it saw that Christ, the fruit of its people according to the flesh long promised to it, had taken flesh out of the selfsame people…."

        Karl Keating, in his book titled Catholicism And Fundamentalism, p. 275, writes in regard to biblical evidence for the assumption of Mary:

        "...fundamentalists ask, where is the proof from Scripture? Strictly, there is none. The mere fact that the Church teaches the doctrine of the Assumption as something definitely true is a guarantee that it is true."

        As a side note, one cannot help but sense the irony of Keating's critiques of fundamentalists. He criticizes them for relying solely on Scripture in determining the truthfulness of doctrine, yet he similarly relies solely on the authority of the Roman Catholic Church to defend the assumption of Mary. This creates an ironic parallel in his use of unwavering adherence to a single source of doctrinal authority. Keating acts just like the kind of person that he so disagrees with.

        The best case scenario for one who makes the argument that Revelation 12 supports the assumption of Mary would be one that is inconclusive. We cannot fully grasp every aspect of the symbolism of the Book of Revelation, since its time and culture of composition is foreign to us. Finally, a twofold interpretation of this passage (i.e. that the "woman" is both Mary and the people of God) would be highly unlikely and only contrived to put in motion a self-serving agenda. It would be problematic due to its interpretative complexity, leading to confusion between the symbolic meanings of Mary and the church. Blending these interpretations can only create contextual inconsistencies, as certain elements might align more naturally with one interpretation over the other.

Is Praying To Departed Saints A Biblical Practice?

• Introduction: 

          -The Roman Catholic Church, Eastern Orthodox, and certain Lutherans and Anglicans believe that we can pray to and receive help from certain saints (and even angels) in heaven. It is believed that God has enabled them to intercede on our behalf before Him in heaven and offer assistance for nearly every aspect of human life.

          -"A further reinforcement, of the same idea, was derived from the cult of the angels, which, while pre-Christian in its origin, was heartily embraced by the faithful of the sub-Apostolic age. It seems to have been only as a sequel of some such development that men turned to implore the intercession of the Blessed Virgin. This at least is the common opinion among scholars, though it would perhaps be dangerous to speak too positively. Evidence regarding the popular practice of the early centuries is almost entirely lacking...” (New Advent Catholic Encyclopedia, "Down to the Council of Nicaea")

• A Practice That Is Not Consistent With The Biblical Pattern Of Prayer:

          -Throughout Scripture, there are dozens of references to prayer (Matthew 6:6-14; Mark 14:32-42; Luke 11:1-4; John 14:14; John 17; Psalm 25; 2 Samuel 7:18-29; 1 Kings 8; Colossians 3:16-17; Acts 7:51-58; James 1:5-6; Romans 10:1; 15:30; etc.). All were directed to Him alone. Furthermore, the theme of the Bible is trusting in God alone (Matthew 6:25-34; Jeremiah 33:3; Isaiah 48:17-18; Psalm 23; 50:15; 71:1; 91:15; Joshua 1:1-6; Ephesians 5:19-20; John 16:23; 1 Corinthians 10:31; etc.). We have no examples in the Bible of calling on entities other than God, with the exception being pagans. We never see God approving of the practice of praying to departed saints. If we are going to be consistent with the principles of Scripture (which we ought to be), then we are forced to conclude that all prayer should be dedicated to God alone.

• Can Believers In Heaven Really Hear Us?:

          -It is impossible for finite beings with inherently limited abilities to simultaneously hear the requests of every person around the world in different languages. Such an ability could only characterize deity. If saints are able to answer our prayers, then the uniqueness of God has been compromised and the self-sufficiency of Christ's work diminished. Notice that in Scripture, all occasions involving two-way communication between or among beings from heaven (with the exception, of course, being God) and earth required the creations to be in the same realm (i.e. earth on earth communication), rather than being in two separate realms (i.e. heaven to earth contact is never found in Scripture for mere finite beings). This is perhaps the clearest indication from Scripture that saints who are in heaven are incapable of receiving prayers from earth.

• Unnecessary Assistance:

          -We do not need any support from Mary and the saints in heaven because Jesus Christ always intercedes for our prayer requests. He is able to rescue sinners from eternal condemnation in hell Himself (Romans 8:34; Hebrews 7:25). Christ's intercession alone is sufficient for all our needs. Moreover, the Holy Spirit gives us the strength that we need during our times of spiritual weakness. He also intercedes on our behalf (Romans 8:26). If two persons of the triune God intercede on our behalf in prayer, what more could we possibly need? We can approach God with "boldness" and "confidence" as a result of Christ's atonement sacrifice (Ephesians 3:12; Hebrews 4:14-16). Only God knows all of the thoughts and intentions of the human heart (1 Kings 8:37-39; 2 Chronicles 6:30). Consequently, praying to saints in heaven to grant our prayer requests is pointless because they do not have the same abilities that God has.

          -"The church appears to have painted itself into a theological corner. In trying not to detract from Christ, its theologians have so defined the role of Mary as to make it entirely indispensable: everything we need we get from Christ. If that's the case, what is the point or importance of Mary's mediation? One the other hand, the oft-heard affirmation that Mary can influence her Son to help us necessarily implies that the Son otherwise would be less disposed to do so. In fact, the very concept of a mediator presupposes that there are differences that need to be reconciled between two parties. This leads to the inescapable conclusion that, apart from Mary's mediation, Christ himself would not be perfectly reconciled to us. All this seriously compromises the integrity of his high priesthood. The church is stuck in a hopeless dilemma wherein either Mary's role is rendered superfluous, or the all-sufficiency of Christ's mediation is diminished. In trying to avoid either of these perceived pitfalls, it has fallen headlong into both." (Elliot Miller and Kenneth R. Samples, The Cult of the Virgin: Catholic Mariology and the Apparitions of Mary, p. 56)

• Why The Charge That Roman Catholics Are Guilty Of Necromancy Is Correct:

          -God expressly commanded the Jews to not have any sort of contact with spirits who have departed into the supernatural realm (Deuteronomy 18:9-14; 26:13-14 Leviticus 19:31; 20:26-27; Isaiah 8:19; 19:1-4). What Roman Catholic prayers to departed saints have in common with pagan prayers to the deceased is this: personal communication. That is condemned in the Law. This is the underlying reason that we correctly lay the charge that the Roman Catholic Church is guilty of promoting necromancy. There are no prayers for, to, or through the dead.

• Do Psalm 103:20-21 and Psalm 148:1-2 Support Prayers To Deceased People And Angels?:

          - The Psalmists are simply telling all creations in all places to praise God's name. Creation is a reflection of His glory. These passages do not in any way exhort us to honor or pray to beings other than the Lord. In Psalm 103:22, inanimate objects are told to praise God. In Psalm 148:3, the sun, moon, and the stars are also told to praise God. Should we also pray to these things?

• Does The Transfiguration Support Prayers To Deceased People, Since It Shows Jesus Speaking With Moses And Elijah?:

          -The point of the transfiguration was to show the preeminence of Jesus Christ. He was speaking to Moses and Elijah in His glory. These verses do not say anything in regard to prayer. Are there even any Catholics who offer prayers to Moses and Elijah?

• Does Luke 15:7-10 Support Prayers To Deceased People, Since It Says Angels In Heaven Rejoice Over The Conversion Of Sinners?:

          -Angels rejoicing over a conversion cannot simply translate into support for them receiving our prayer requests because they most probably know when a soul is added to the Book of Life. Even if saints and angels in heaven were conscious of events on earth, could hear prayers, and had the ability to pray for somebody on earth, it would not follow that we are justified in offering prayer petitions to entities other than God. Satan is without a doubt conscious of events taking place in this world, yet no Roman Catholic would ever suggest prayer to him.

• Does Hebrews 12:1 Support Prayer To The Saints, Since It Speaks Of Believers Being Surrounded By A Cloud Of Witnesses?:

          -The context of this passage relates to viewing the Old Testament saints as good moral examples. We are all united into a spiritual family by faith in Christ. There is nothing in that which would even remotely suggest prayer to these witnesses. People enter into the supernatural realm at the moment of physical death. So in that sense, believers on earth certainly are separated temporarily from those present in heaven.

• Do Revelation 5:8 And Revelation 8:3-4 Support Prayer To Saints, Since They Speak Of Them Offering The Prayers Of Saints To God?:

         -This simply means that God allowed saints in heaven to "hold" bowls of prayers. The text says nothing about prayers being directed to saints or angels in heaven, nor gives us permission to do so. The text does not indicate how these saints would be aware of our prayers. Bowls of wrath are mentioned in Revelation 16. Should we conclude that they were directed to the saints in heaven because they also carried them?

Roman Catholic Mary Worship

        Following are a few excerpts from a Roman Catholic devotional prayer book titled "Devotions in Honor of Our Mother of Perpetual Help," pages 38-39, which contains extremely idolatrous prayers to Mary from Alphonsus Liguori:

        "Come then to my help, dearest Mother, for I recommend myself to thee. In my hands I place my eternal salvation and to thee do I entrust my soul. Count me among thy most devoted servants, take me under thy protection and it is enough for me. For, if thou protect me, dear Mother, I fear nothing not from my sins because thou wilt obtain for me the pardon of them nor from the devils because thou art more powerful than all Hell together nor even Jesus my Judge Himself, because by one prayer from thee He will be appeased. But one thing I fear that in the hour of temptation I may neglect to call on thee and thus perish miserably. Obtain for me then the pardon of my sins, love for Jesus, final perseverance and grace always to have recourse to thee O Mother of Perpetual Help."

        "Most Holy and Immaculate Virgin and My Mother Mary, to thee, who are the Mother of my Lord, the Queen of the World, the Advocate, the Hope and the Refuge of Sinners I have recourse today, I who am the most miserable of all. I render thee my most humble homage O Great Queen and I thank thee for the graces thou hast obtained for me until now and in particular for having saved me from Hell which I have so often deserved. I love thee, o most amiable Lady; and for the love which I bear thee, I promise to serve thee always and to do all in my power to make others also love thee. I place in thee all my opes and I confide my salvation to thy care."

        "Most Holy and Immaculate Virgin! O my Mother! Thou who art the Mother of my Lord, the Queen of the world, the advocate, hope, and refuge of sinners! I, the most wretched among them, now come to thee. I worship thee, great Queen, and give thee thanks for the many favors thou hast bestowed on my in the past; most of all do I thank thee for having saved me from hell, which I had so often deserved. I love thee, Lady most worthy of all love, and, by the love which I bear thee, I promise ever in the future to serve thee, and to do what in me lies to win others to thy love. In thee I put all my trust, all my hope of salvation. Receive me as thy servant, and cover me with the mantle of thy protection, thou who art the Mother of mercy! And since thou hast so much power with God, deliver me from all temptations, or at least obtain for me the grace ever to overcome them. From thee I ask a true love of Jesus Christ, and the grace of a happy death. O my Mother! By thy love for God I beseech thee to be at all times my helper, but above all at the last moment of my life. Leave me not until thou seest me safe in heaven, there for endless ages to bless thee and sing thy praises. Such is my hope. Amen."

Does Luke 1:28 Support The Immaculate Conception Of Mary?

          "The Holy Spirit prepared Mary by his grace. It was fitting that the mother of him in whom "the whole fullness of deity dwells bodily" should herself be "full of grace." She was, by sheer grace, conceived without sin as the most humble of creatures, the most capable of welcoming the inexpressible gift of the Almighty. It was quite correct for the angel Gabriel to greet her as the "Daughter of Zion": "Rejoice." It is the thanksgiving of the whole People of God, and thus of the Church, which Mary in her canticle lifts up to the Father in the Holy Spirit while carrying within her the eternal Son." (CCC # 722).

          The best description that we get about Mary from Scripture is that she is "the Lord's servant" (Luke 1:38). Nothing much else is said of her. It is, therefore, unrealistic to go from describing Mary as being an instrument used by God to being a woman who was conceived without sin, ascended into heaven without physical death, and being exalted as queen of heaven. Further, there is nothing in this context allowing for the use of random titles to exalt Mary, offering prayers to her, building statues of saints to bow down before, and Marian apparitions. It is certain that Mary would have been surprised if she were told beforehand that people who claim to be followers of Jesus would give her such adoration in future generations.

          The context reveals important sayings of Elizabeth, Mary, and the Angel Gabriel. However, nothing is said about Mary being without sin. Furthermore, we need to ask why Gabriel would announce the important message of Mary's birth so many years after the occasion took place (i.e. when she was a fully grown woman)? Both the coming of the Lord Jesus Christ and John the Baptist were proclaimed before their birth dates. It would be highly unusual to make a prophecy of an event after the fact that it has already happened. Luke chapter one centers around the conception of Jesus.

          Further, the phrase "full of grace" is not found in our Greek manuscripts. It is derived from a faulty translation of Jerome in his fourth century Latin Vulgate. The New Testament was originally written in Greek. Thus, the Roman Catholic Church has derived its doctrine from a corrupted Latin translation, not the Greek original. Interestingly, most modern-day Catholic translations of the Bible do not have the rendering "full of grace" in Luke 1:28. Examples of reputable texts omitting that term would include the New American Bible and the New Jerusalem Bible. The New Advent Catholic Encyclopedia has this excerpt, under Immaculate Conception:

          "But the term kecharitomene (full of grace) serves only as an illustration, not as a proof of the dogma."

          Consider this excerpt from the New Catholic Encyclopedia, Volume VII, Page 378:

          "The words of Gabriel, “Hail, full of grace” (Lk. 1.28), have also been appealed to as a revelation of the Immaculate Conception, on the grounds that to be truly full of grace, Mary must have had it always. This interpretation, however, overlooks the fact that the Greek term κεχαριτωμένη [kecharitomene] is not nearly so explicit as the translation “full of grace” might suggest. It implies only that God’s favor has been lavished on Mary, without defining the degree of grace."

Examining The Catholic Rosary In Light Of Scripture

       One Roman Catholic legend is that Mary showed up before St. Dominic in 1208 at the church of Prouille and revealed the Rosary beads to him. Catholic Priest William Saunders writes that, "the origins of the rosary are sketchy at best." Gregory the Great made popular a form of the Hail Mary Prayer. In response, many began praying this prayer in repetitions with stringed beads. Jesus Christ would have condemned praying this kind of prayer:

        "But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you. “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words."  (Matthew 6:6-7)

         For what other reason would the scribes and Pharisees pray the kind of prayer that Christ expressed disapproval of, other than heaping up words and phrases in an attempt to make prayers more efficacious and more heard? The Rosary consists of exactly these elements. The context here is not simply a matter of saying the same prayers repeatedly. We never see anybody in Scripture using prefabricated, mechanical prayers with a continuous, repetitious nature.

        Jesus Christ emphatically condemned this kind of prayer by calling it vain. It is uttered by pagans in their ecstasy and by legalists in their pride, but worthless. Those kinds of prayers are not acceptable to God. He already knows everything that we are going to ask Him, even before we do so. He knows everything that we need, even better than what we know of ourselves.

         Further, more prayers are dedicated to Mary in the Rosary than to God Himself in the process of it being cited. The praises given to God are outnumbered nine to one in favor of Mary. Hence, it does not take much to notice how such a prayer can diminish one's affection for God. Observe the utter contrast of Roman Catholic devotion to Mary in the Rosary with words of devotion to God from the Psalms:

        "My soul, wait in silence for God only, for my hope is from Him. He only is my rock and my salvation, my stronghold; I shall not be shaken." (Psalm 62:5-6)

        This psalmist obviously would have no concept of offering some lower form of religious devotion to someone other than God. He viewed his Creator as his one and only source of spiritual sustenance.

        "Whom have I in heaven but You? And besides You, I desire nothing on earth." (Psalm 73:25)

        There is nothing in these words that would even remotely imply that using something like the Rosary would be palatable for use in worship. No one ever prayed with beads in the Bible. The biggest problem for the Rosary is that it involves prayer to someone other than God.

        Why do we need to know how many times that a prayer is said? Why is there an emphasis on the number of repetitions in citing the Rosary? Are there consequences for saying too many or too little of a specific prayer? Is it some sort of magical formula or spell? Does the Rosary involve some sort of self-hypnosis technique? What is the significance of even using this relic if the repetition serves no purpose?

        The concept of praying with beads was used by pagans long before Christianity even began. The Hindus did so in prayers to their gods. In fact, the Rosary is connected with a prayer "rhythm," is described as being repetitious, and is linked with a rhythm of breathing. These concepts are associated with the practices of occult religions such as Wicca. Former Pope John Paul II offered this description of the Rosary in his apostolic letter called "Rosarium Virginis Mariae."

Is The Perpetual Virginity Of Mary Biblical?

• Introduction:

          -The Roman Catholic Church teaches that Mary and Joseph remained celibate after the birth of Jesus Christ, thereby indicating that He had no biological siblings. According to this belief, any relatives of Jesus mentioned in Scripture were either cousins or children from a previous marriage of Joseph. As for historical debates, Jerome countered Helvidius on three main points: 1.) the assumption of Joseph as Mary's husband, 2.) the identification of Jesus' "brothers" as cousins, and 3.) the view that celibacy holds moral superiority over marriage. This doctrine has been supported by many throughout history, both before and after the Protestant Reformation. Notable Protestant figures such as Martin Luther, Francis Turretin, and Richard Hooker upheld the belief in Mary's perpetual virginity.

• Matthew 1:18:

          -This passages says that Mary was found to be pregnant through the Holy Spirit before she and Joseph came together. This implies that their marriage had not been consummated at the time of Jesus' conception. When combined with Matthew 1:25, this would suggest that Mary and Joseph had normal marital relations post-birth. Further, mentions of Jesus' brothers and sisters in the New Testament further support the idea that Mary had other children. Therefore, the perpetual virginity of Mary lacks biblical support and seems to be a later theological development. It is not based on a straightforward interpretation of the text.

• On The Meaning Of "Until" In Matthew 1:24-25:

          -The term "until" often indicates a change of condition following the specified event. Supporting examples from Scripture where "until" implies a change include Matthew 24:34 and Acts 20:11. This interpretation aligns with other New Testament references to Jesus' siblings (e.g. Matthew 12:46, Mark 6:3), which further challenge the doctrine of Mary's perpetual virginity. The implication here is that she had other children after Jesus, thus marking a shift from a virgin to a mother of multiple children.

• Matthew 13:55-57 And Mark 6:3-4:

          -The context of these passages indicates the meaning of "brothers and sisters" to be natural family. In Matthew 13:55-57 and Mark 6:3-4, the Greek word for sisters (i.e. adelphe) is used. Further, that word is used in 1 Timothy 5:1-2 to mean natural sister born as to the same mother. The term used in various contexts suggests a natural familial relationship.
          -If this was a reference to more distinct relatives, then why did Matthew and Mark not use the Greek word "suggenes" (e.g. Luke 1:36; Luke 1:58)? The absence of this term in Matthew 13:55-57 and Mark 6:3-4 could be seen as an indication that the authors intended to convey a more immediate family relationship.

          -The New Testament occupies a separate Greek word for cousin, which is "anepsios" (e.g. Colossians 4:10). The New Testament never denotes the term "brother" to mean anything other than a literal brother in the context of family relations. If the terms brother and sister are not to be taken literally, then why should we understand Mary being called the mother of Jesus in that same way? 

• John's gospel records a fulfilled prophecy (John 2:15-17) from the Book of Psalms (Psalm 69:8-9): 

          -The implication to be made is that Christ had literal brothers and sisters from the womb of Mary. His brothers were said to not believe Him (John 7:1-10).

• Jesus was Mary's firstborn, not only born (Luke 2:7):

          -The New Testament makes a distinction between firstborn and only born (Luke 7:12; 8:42; 9:38). The fact that the four gospels speak of brothers and sisters of Jesus Christ suggests that "firstborn" here means the first of many children. If Jesus were an only child, then it would not have been necessary to call Him the firstborn.

• Moving Past Virginity And Rethinking Mary's Role:

          -The Roman Catholic dogma of Mary's perpetual virginity places an unhealthy and undue focus on her sexuality. This obsession with virginity can perpetuate harmful attitudes toward sexuality, suggesting that purity and virtue are tied to sexual status. Such an emphasis can overshadow Mary's other significant qualities and contributions, reducing her identity to a single attribute. This focus may distort natural human experiences and relationships, perpetuating unrealistic standards within a religious context.

Refuting The Immaculate Conception Of Mary

• Introduction:

          -According to the Roman Catholic Church, Mary was conceived without the stain of original sin and she therefore led a sinless life. It is claimed that God had to work things out in this fashion so that Jesus Himself could be conceived without sin. The Roman Catholic Catechism says, "...The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin." (# 491)
          -As is usual with distinctively Roman Catholic dogmas, there is no unanimous consensus among the church fathers as to whether or not this teaching is biblical. Dr. Ron Rhodes says the following, "...it is a historical fact that a number of the early church fathers such as Origen, Basil, Hillary, John Chrysostom, and Cyril of Alexandria believed that Mary had engaged in sins (such as vanity and ambition) in her life" (Reasoning from the Scriptures with Catholics, p. 296). Bernard of Clairvaux and Thomas Aquinas also denied the dogma of Mary's immaculate conception.

• The Dogma Of Mary's Immaculate Conception Undoes Itself:

          -If sinlessness is claimed for Mary so that she could be pure enough to bear Jesus Christ in her womb, then why should such not also be claimed for Mary's mother so that she could be pure enough to do the same with her? When and where did this process begin? Why not simply have Mary and Jesus born in a sinless environment? What made the conception of Jesus unique was the way in which He was conceived, not to whom He was conceived.

• Mary Was Not Ritually Clean, According To The Old Testament Levitical Law, Which Was Still In Effect When Christ Was A Baby:

          -If Mary was sinless, then why was she unclean and had to offer a sacrifice for sin (Luke 2:16; 21-24)? Ritual impurity in Leviticus 12, stemming from childbirth, symbolizes the transmission of original sin, not merely a matter of humility. While moral impurity pertains to ethical failures, ritual impurity is deeply rooted in the consequences of the fall, indicating that Mary was still subject to these post-Edenic conditions. This distinction underscores that ritual purification after childbirth is not merely a cultural practice, but a theological acknowledgment of humanity's inherent sinfulness.

• Mary Doubted God, Which Is A Sin Because It Calls Into Question The Goodness Of God:

          -If Mary was undefiled by sin, then how does one account for the fact that she once thought her Son Jesus Christ to be mentally deranged (Mark 3:20-21; 3:31-35)? She was not trusting in God at that point in time, which constitutes a failure to live up to God's perfect moral standard.

• Mary Called God Her Savior Upon Hearing The News That She Was Going To Be Used By Him To Bring The Messiah Into The World (Luke 1:47-48):

          -These words uttered by Mary are precisely what one would expect of a sinner whose only hope is the mercy of God. The sense portrayed here is, not necessary graces given before birth to preserve one from the stains of sin, but grace needed to cover personal sin.

• Paul's Teaching That All Have Sinned And Fallen Short Of The Glory Of God:

          -All have broken God's Law (Romans 3:10-12; 23; 5:12), and nowhere is Mary spoken of as being an exception to the rule. All, therefore, are in need of an atonement sacrifice, which is Jesus Christ (2 Corinthians 5:21; 1 Peter 2:2; 1 John 3:5). There has been only one person tempted by Satan and successfully resisted sin throughout His entire life, and that is Christ (Hebrews 4:14-16). For this reason, people such as Adam and Eve, babies, and the mentally handicapped are not true exceptions to the rule "all have sinned." While the Scriptures explicitly teach the sinless nature of Jesus Christ, they are silent when it comes to Mary being without sin. Only Jesus was conceived without sin and led a sinless life.

General Comments On Roman Catholic Mariology

• Introduction:

          -Roman Catholic Mariology has a bizarre developmental history, with there being various shrines and feasts established in the name of Mary during the Middle Ages. Further, many bishops who had attended the First Vatican Council wanted "Immaculate Virgin" added to the "Hail Mary" prayer. Other attendees even wanted to add the immaculate conception of Mary to the creed. This reveals a gradual increase in Marian devotion throughout the centuries. It does not take much effort to find numerous statements exalting Mary in the writings of various Roman Catholic "saints" and officials that far exceed the teachings of Scripture.

• Roman Catholic Mariology Presents A Distorted View Of Mary:

          -The New Testament epistles were written to give spiritual guidance and instruction to the Christian churches. They have a great deal to say about correct doctrine and the proper worship of God. However, Mary is completely absent from the New Testament outside the four gospels, with two exceptions being Acts 1:14 and Galatians 4:4.

          -Even in the four gospels, her alleged spiritual power and authority seems as if it does not exist. Jesus and the apostles never gave Mary any place of authority or devotion that the Roman Catholic Church has given to her.

          -The central theme of the Bible is devotion and adoration for God. We are constantly told to glorify His name. We are told to confess our sins before Him. Never is this said of Mary. We are never told or encouraged in Scripture to venerate His creations, nor to sing hymnals about them. Paul does not even exhort the readers of his epistles to pray to members in a so-called communion of saints during times of trouble. That is just how unbiblical the Roman Catholic elevation of Mary is.
          -Why did Jesus address another woman by the same name "woman" as He called His own mother (Matthew 15:28; John 2:4)?

• The Example Of John The Baptist:

          -Jesus Christ said that the greatest human ever born was John the Baptist and that he was the least in the kingdom of heaven (Matthew 11:11-13). Even the "least" in the kingdom of God is "greater" than him. Therefore, Mary is not in a more exalted position in the eyes of God than anyone else, either in heaven or earth.

• Roman Catholic Mariology Contradicts Biblical Teaching:

          -Jesus publicly refuted a woman who attempted to exalt Mary on the basis that she gave birth to Him (Luke 11:27-28). Instead, He placed an emphasis on hearing and obeying the Word of God.

          -Jesus stated that all of His disciples are His mother and family (Matthew 12:46-50). He elevated all of His disciples to the same level as His earthly mother and family. The emphasis is on faithfulness to God rather than to ancestral lineage.

• Examples Of Unbiblical Marian Dogmas:

          -"...we cannot doubt that she greatly grieved in soul in the most harsh anguishes and torments of her Son. Further, that divine sacrifice had to be completed with her present and looking on, for which she had generously nourished the victim from herself. Finally this is more tearfully observed in the same mysteries: There stood by the Cross of Jesus, Mary His Mother...of her own accord she offered her Son to the divine justice, dying with Him in her heart, transfixed with the sword of sorrow." (Leo XIII, Iucunda Semper, September 8, 1884)
           *Scripture states that Jesus Christ offered Himself to God as atonement for our sin (Hebrews 9:14). Mary played no role in our redemption except in the sense of giving birth to Him. Mary could not have offered her son to God as an atonement sacrifice, even if she had wanted to.
           *Mary would have been in agony and distress to see her Son nailed to a crucifix. Such reactions are only natural of normal mothers when they see their children suffer. However, there is no valid reason to suggest that Mary's grief had some sort of a unique or redemptive value.

          -“Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is "the dwelling of God...with men." (CCC #2676)

           *If Mary automatically inherits the title "Ark of the Covenant" for the reason that she once bore the Lord Jesus Christ in her womb, then would it not logically follow that all Christians can rightly be given the same title, since our bodies are also God's dwelling place (1 Corinthians 3:16-17; 6:19-20)?

• Was Mary Absolutely Necessary In The Plan Of God?:

          -God did not have to use Mary as the means of bringing His Son into the world to make our redemption happen. In other words, He could have found favor with another virgin woman who exhibited the same degree of faithfulness, if He so chose. In fact, He did not have to save us at all, but He did as a result of His love and mercy. It is not as though Mary was the only option available to God or that He owed her something.

• Delusions Of Grandeur:

          -"Let us in all confidence choose as advocate before God the Immaculate and Most Holy Mother of God, the Virgin Mary. She has destroyed all the heresies of the world...In heaven as Queen at the right hand of her only Son, clothed in golden raiment and all manner of jewels, there is nothing that she cannot obtain from him." (Pope Pius IX, Quanta cura, December 8, 1864)

           *If Mary had really accomplished what the pope claimed regarding the abolishment of all heresy, then why are we still encountering atheists, other world religions, and pseudo-Christian cults?