Is Mary The Mother Of The Church?

        One of the Marian dogmas of the Roman Catholic Church is that Mary is our spiritual mother. Pope Paul VI officially declared her to be so in 1964. The title is derived from Mary's role as the mother of Jesus, who is the head of the church. The title of Mother of the Church can be traced back to the 4th century writings of Ambrose of Milan. Roman Catholic Priest Edward Looney expounds on this Marian dogma in these words: 

        "Everyone has a mother. Yes, the mother who gave them birth in the physical order of life. But Christian believers have another mother, the Blessed Virgin Mary, in the spiritual order of grace. Jesus willed to give Mary as a mother to the early Church, when, from the cross, he looked at his mother and said, “Woman, behold, your son” (John 19:26). And to the beloved disciple, “Behold, your mother” (John 19:27)."

        John was the disciple who Jesus loved (John 21:20). He was present at His crucifixion. Because John believed Christ to be the Son of God, he was considered a part of the true family of God (Luke 8:21). Christ's blood brothers did not believe at that point in time and hence were not a part of His true family (John 7:5). That is why Christ handing His mother Mary to John for care rather than one of His blood brothers can be viewed as appropriate. In so doing, He was being faithful to both the letter and spirit of the Law.

        The Apostle John says nothing about Mary in his letters to the churches and mentions her only twice in his gospel (i.e. the wedding at Cana and the crucifixion of Jesus). This is significant because he took Mary into his home after Jesus was crucified.

        The Apostle Paul says in Galatians 4:26 that the heavenly Jerusalem is the mother of the church:

        "But the Jerusalem above is free; she is our mother."

        Christianity is a product of Judaism. Both share a common heritage through the Old Testament, but the former religion expounds fully on the realities to which it points. The Apostle Paul in this context spiritualizes the history of the former covenant, but he never applies the concept of spiritual motherhood to Mary. Further, Paul alludes to virgin birth, but only refers to Mary as a woman: 

        "But when the fullness of the time came, God sent His Son, born of a woman, born under the Law." (Galatians 4:4)

        In his epistle to the Romans, Paul mentioned Rufus' mother and said that she had been a motherly figure to him: 

        "Greet Rufus, a choice man in the Lord, also his mother and mine." (Romans 16:13)

        If Mary is the mother of the church, then it would seem ironic, and even disrespectful, for him to say nothing in regards to her.

        "The Fathers of the Church and early Christian writers did not so interpret the words of the dying Christ [John 19:25-27]. Development of the idea of Mary's spiritual motherhood was slow and did not enter the consciousnesses of the Church until medieval times. During those early centuries, the sacred text did not immediately convey the notion. Lengthy reflection was needed to reach it." (Michael O'Carroll, cited in Cult of the Virgin: Catholic Mariology and the Apparitions of Mary, Elliot Miller and Kenneth R. Samples, p. 44)

Early Church Evidence For Sola Fide

"Victorinus separates them [justification and sanctification] when he writes, "A man is not justified by the works of the law but through faith and the faith of Jesus Christ...It is faith alone that gives justification and sanctification."

Nathan Busenitz, Long Before Luther, p. 82

Early Church Evidence For Sola Fide

"In his treatise entitled "Concerning Those Who Think to Be Justified through Works," Marcus Eremita (fifth century, also known as Marcus the Ascetic) explains that "the kingdom of heaven is not a reward for works, but a gift of grace prepared by the Master for his faithful servants."

Nathan Busenitz, Long Before Luther, p. 135

Does Romans 3:28 Support Justification By Faith Alone?

• Discussion:

          -The purpose of this article is to answer a number of Roman Catholic claims regarding Romans 3:28 and justification by faith alone. The author resorts to the usual tactic of distinguishing between the meaning of works and works of the Law in Paul's letters. He even tries to make a distinction between the meaning of works in Paul and in James, which backfires in a way that is almost comical. Following are excerpts from the author along with a critique of those assertions:

          "Romans 3:28 is a key verse in the differences between traditional Protestants and Catholics. You will notice that Paul says a man is justified by faith (pistei in Greek). When Martin Luther translated the letter to the Romans into German in the sixteenth century, he added the word alone —but alone is not in the original Greek text. The phrase “faith alone” does occur in the New Testament: one time, in James 2:24. There the inspired apostle denies that justification is from faith alone. Let me quote it: “You see that a man is justified by works and not by faith alone.”

          Romans 3:27-28 contrasts between faith and works as two different paths of obtaining a just status before God. The latter is excluded by the Apostle Paul as being an available avenue of justification for man to use. While it is true that the exact word "alone" does not occur the Greek text of Romans, that does faithfully and accurately capture the thrust of Paul's argument. James 2:24 is part of a context about the demonstration of a saving faith. That text addresses justification from an evidential point of view. The contexts of Romans 3 and James 2 cannot be conflated.

          "Paul categorically excludes works from our salvation. But what kind of works is Paul talking about? If we believe the entire Bible, we need to see how Paul’s words fit together with James’s words, because James clearly says that “a man is justified by works.” If Paul and James mean the same thing by works, then they contradict one another. Since you and I both believe that the Bible cannot contradict itself, we must agree that Paul and James mean two different things by the word works."

          A distinction between the meaning of works in James and the meaning of works in Paul has been invented with no basis in fact or reality. The Apostle Paul undoubtedly had the Mosaic Law in mind when he wrote Romans. However, there is much more to it than customs such as circumcision. The Mosaic Law also had commandments to love God and love neighbor. For example, Paul brings up the prohibition against coveting, which is a part of the Ten Commandments (Romans 7:7). James would indeed have these kinds of works in view. Moreover, Roman Catholicism regards these aspects of the Law as being necessary for justification before God, while rejecting other aspects such as circumcision and Sabbath observance. 

          "A careful reading of Galatians will show that Paul is using works of the law to refer especially to the law of circumcision. He is so strong about this that he says in Galatians 5:2, “Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you.” Paul’s opponents in Galatia wanted to bring the Gentile Christians back into the Old Testament law. These are the works of the law that Paul is fighting against, and they have no place in our justification. Paul is saying in essence that Gentile Christians do not have to be circumcised and live like Jewish Christians in order to be saved."

          Paul's only point of emphasis when discussing the instance of justification before God in Romans and Galatians is faith. Hence, we see the reason for such contexts being appealed to as evidence for the doctrine of justification by faith alone. Assume for the sake of argument that the Apostle Paul had in mind the ceremonial and dietary aspects of the Mosaic Law as opposed to good works in general when he speaks of works of the law. The Roman Catholic Church would still stand condemned according to his teaching. Paul's larger point is that any works, whether moral or ceremonial, cannot justify a person before God.

Does The Roman Catholic Church Teach That We Are Saved By Grace Alone?

        "If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema." (Council of Trent, Canon 1)

         Rome does not maintain that a man pulls himself up by his own bootstraps, but speaks in terms of "cooperating with grace." In Roman Catholic theology, a person has to do good works in order to get justified in the sight of God. One keeps his righteous standing before Him by that same means. The Roman Catholic Church teaches that one must attain an inherent righteousness in order to be accepted by God. However, these ideas run contrary to the teaching of Scripture. 

         The grace of God does not come about as a result of the actions of man (Romans 11:6). Grace and works are at odds with each other in the context of justification. Simply put, to speak of grace being infused at the moment of water baptism (which is a work) and being maintained through good works is a contradiction of terms. Paul would have understood grace to be an unmerited favor of God. It is something in which man is passive while God takes the initiative.

         We have failed to meet the standard of moral perfection that God requires and so have incurred for ourselves condemnation (Psalm 14:2-3; Isaiah 64:6; Romans 3:9-23; Galatians 3:10). If He kept a record of our sins, then we could not stand and say that we are righteous (Psalm 130:3). No one could be saved if God chose not to be merciful toward us. We do not look to ourselves for righteousness. We look to Christ alone and the righteousness that He gives to us (Luke 18:9-14; Philippians 3:3-9). 

        The point of contention with Roman Catholicism is not whether our lives as Christians should be characterized by obedience to God. It does not center around whether we perform good works. They are a display of His grace in our lives. However, good works are not to be viewed as meritorious in the sight of God. Our grounds for justification before Him is the shed blood of Jesus Christ (Romans 5:19). Good works are not to be added to faith as a condition for salvation.

        If justification is "not of ourselves" and "not as a result of works" (Ephesians 2:8-9), then that means faith alone is the instrumental cause of justification before God. It is not obtained by both grace and works because it cannot be done that way. There are no good deeds that can save us from eternal condemnation, including those done in a state of grace. The Roman Catholic Church views grace as being necessary for salvation, but not sufficient. 

        Elsewhere, the Apostle Paul says, "He saved us, not on the basis of deeds which we did in righteousness..." (Titus 3:5). He is talking about anything righteous that we do. He continues on that thought with a stark contrast, "but according to his mercy he saved us." God did not save us because of any merit on our part; just the opposite is true. Thus, Paul condemns the sacramental system of justification taught by Rome. Some people ironically use this verse to teach that baptism is necessary for salvation, but that would be a self-contradictory interpretation.

Freedom And Liberation From The Law

[Romans 7] 7:25 The Law is holy and its commandment is holy and just and good (12). But sin, that diabolic power, manifests itself in its true colors (12) by using just that good Word of God to rouse in man the dormant will of opposition to God which destroys him. Paul illustrates this working of the Law (as misused by the power of sin) from his early life (7-13). Paul also shows us the working of the Law from his own experience with the Law as a Christian (14-25). It was contact with the Law, confronting him as the commandment, that first gave sin its deadly power in his life (9-11). Paul as a Christian, when confronted by the Law, becomes a man rent by an agonizing struggle (14-24) from which only Christ can and does release him from this hard fought struggle (25).

Martin Franzmann and Walter H. Roehrs, Concordia Self-Study Commentary [commentary on Romans], p. 131

How The Gospel Brings About Unity

"One of the defining characteristics of modern cults is the turning of the convert against his family, and the cutting off of that convert from his parents. The true gospel does not do that. We teach young converts to honor their fathers and mothers, even when those parents oppose the Gospel. Unlike the modern cults, the alienation comes only when unbelieving parents disown, expel, or disenfranchise believing children. In such cases, the family of the local assembly is all the more important. The original family has cast out the new believer."

Understanding the Church, by Joseph M. Vogl and John H. Fish III, p. 98

Pillar And Ground Of The Truth

"The word pillar (στῦλος, stylos) would have special significance to the Ephesians in that their city was the site of the Temple of Diana which had 127 marble pillars upon which announcements were regularly affixed. The local church was a pillar upon which the truth was to be held up that all might see it. By “truth” (ἀληθεία, alētheia) Paul means the full revelation of God in Christ as [1 Timothy] verse 16 makes clear...The church is a household called to manifest the truth in its message and to conform to it in its conduct. Paul adds that the church is the “support” or buttress (ἑδραίωμα, hedraiōma) of the truth. The church, the Apostle implies, exists to maintain the faith and protect it from all danger."

Understanding the Church, by Joseph M. Vogl and John H. Fish III, p. 49

Non-Christians And Church Attendance

"Nowhere in the New Testament is there any indication that the church met to preach the gospel. Rather the church met to worship, to teach the word, to pray, to have fellowship. The meeting of the church was to edify believers and to glorify God. But it was not to preach the gospel to unbelievers. Rather the saints went out into the world to preach the gospel. … there is no biblical mandate for an “evangelistic service” when the church comes together. There is a mandate to equip the saints to preach the gospel. The work of Christians is not to invite unbelievers to church so that they might hear the gospel. It is to preach the gospel themselves."

Understanding the Church, by Joseph M. Vogl and John H. Fish III, p. 132

Conversion Entails Spiritual Change

"If conversion to Christianity makes no improvement in a man’s outward actions—if he continues to be just as snobbish or spiteful or envious or ambitious as he was before—then I think we must suspect that his “conversion” was largely imaginary; and after one’s original conversion, every time one thinks one has made an advance, that is the test to apply. Fine feelings, new insights, greater interest in “religion” mean nothing unless they make our actual behavior better; just as in illness “feeling better” is not much good if the thermometer shows that your temperature is still going up."

C.S. Lewis, Mere Christianity, p. 207