There has been much debate throughout history about the nature of Mary, the mother of Jesus. Some Christian denominations venerate Mary as the Mother of God, Queen of Heaven, Co-Redemptrix, and Mediatrix of graces. However, other groups believe that ascribing divinity or quasi-divinity to Mary is inaccurate according to scripture.
Mary’s Nature According to the Bible
The Bible contains ample information about Mary and her role in salvation history. Here are some key details about Mary from the biblical accounts:
- Mary was a young Jewish virgin who lived in Nazareth and was betrothed to Joseph (Luke 1:26-27)
- An angel appeared to Mary and told her she would conceive Jesus by the power of the Holy Spirit (Luke 1:30-35)
- Mary visited her cousin Elizabeth, who was pregnant with John the Baptist, and proclaimed the Magnificat prayer (Luke 1:39-56)
- Mary gave birth to Jesus in Bethlehem (Luke 2:1-7)
- Mary present Jesus at the Temple and received a prophecy from Simeon (Luke 2:22-35)
- Mary was present at the wedding feast in Cana when Jesus performed his first miracle (John 2:1-11)
- Mary was at the foot of the cross when Jesus was crucified (John 19:25-27)
- Mary was with the apostles in the upper room after Jesus’ ascension (Acts 1:14)
From these accounts, it is clear that Mary was a righteous woman chosen by God to be the mother of Jesus. She was present at many important events in Jesus’ life and early church history. However, the Bible does not ascribe divinity to Mary nor indicate she had any kind of unique saving role.
Mary’s Role According to Catholic and Orthodox Teaching
In Catholic and Orthodox teaching, Mary is venerated for her special role in salvation history. Some of the titles and roles ascribed to Mary include:
- Mother of God – Since Jesus is the incarnate Son of God, Mary is considered the Mother of God (Theotokos) as she is Jesus’ mother.
- Perpetual Virginity – Mary is considered ever-virgin and some groups believe she took a vow of lifelong virginity.
- Immaculate Conception – Mary was conceived without original sin and remained free from sin her entire life.
- Assumption – At the end of her life, Mary was assumed body and soul into heaven.
- Co-Redemptrix – Mary participates in the redemption of humanity by consenting to give birth to Jesus.
- Mediatrix – Mary intercedes to Jesus on behalf of humanity and dispenses God’s graces.
- Queen of Heaven – As the mother of Jesus, Mary reigns as Queen of Heaven alongside her son.
This veneration and elevated theological status given to Mary is based in Sacred Tradition rather than explicit biblical testimony. It developed over many centuries, culminating in dogmatic proclamations like the Immaculate Conception and Assumption.
Why Mary is Not God According to Scripture
While Mary occupies an exalted place in Catholic and Orthodox theology, there is no biblical basis to conclude Mary is divine or deserving of worship. Here are some reasons from Scripture why Mary is not God:
- The Bible repeatedly identifies God exclusively as the Father, Son, and Holy Spirit (Matthew 28:19, John 10:30). There is no room for Mary or any other being in the Godhead.
- Jesus frequently distinguished himself from his mother and downplayed her special status. For example, when told his mother and brothers were waiting for him, Jesus replied “Who is my mother, and who are my brothers?” (Matthew 12:48)
- When a woman cried out a blessing to Mary, Jesus responded “Blessed rather are those who hear the word of God and obey it!” (Luke 11:27-28). Jesus shifted the focus from Mary back to God’s Word.
- In John 2 at the wedding in Cana, Mary orders the servants to do whatever Jesus tells them. Mary’s role is to point to Christ, not share in His authority.
- When Jesus was told “Your mother and brothers are standing outside, wanting to see you.” Jesus replied, “My mother and brothers are those who hear God’s word and put it into practice.” (Luke 8:20-21). Biological ties to Jesus did not equal spiritual blessing.
- In Acts 1:14, Mary is listed with the other followers of Jesus persistently devoting themselves to prayer. Mary is portrayed as a disciple, not an exalted figure.
- In Revelation 22, an angel rebukes John for bowing down at his feet. Worship is only appropriately directed to the triune God, not created beings like angels, prophets, or saints.
Given these biblical truths, Mary does not share in divine attributes like omniscience, omnipotence, omnipresence, etc. She was a righteous but finite human that found favor with God, not an incarnation of a pagan goddess.
Historical Development of Mariology
The theological study of Mary is known as Mariology. As evidenced above, Mary has minimal role or prominence in the Bible. The veneration of Mary emerged gradually over several centuries fueled by extra-biblical documents, beliefs, and practices:
- 150 AD – The Protoevangelium of James promoted Mary’s perpetual virginity and developed the story of her birth and childhood.
- 431 AD – The Council of Ephesus decreed Mary to be Theotokos, the God-bearer.
- 5th century – Marian feast days honoring events in Mary’s life emerged.
- Middle Ages – Increased emphasis on Mary as a compassionate intercessor, concepts like her immaculate conception developed.
- 1854 – Marian apparitions like Our Lady of Lourdes reinforced popular piety towards Mary.
- 1950 – The bodily assumption of Mary into heaven was proclaimed as infallible Catholic dogma.
This historical trajectory shows the development of modern Catholic perspectives on Mary were not intrinsic to early church doctrine. Teachings about her emerged over time and influenced Catholic thought in the Medieval Period and beyond.
Differences Between Catholic, Protestant, and Orthodox Views of Mary
There are divergent perspectives on Mary’s role, prominence, and theological significance between Catholicism, Eastern Orthodoxy, and Protestantism:
| Religious Group | View of Mary |
|---|---|
| Catholicism | Mary highly venerated as Mother of God, Queen of Heaven, perpetually virgin, co-redemptrix, mediatrix of grace, immaculately conceived, and bodily assumed into heaven |
| Eastern Orthodoxy | Mary venerated as Theotokos and Ever-Virgin with important feasts days, but not the defined Catholic dogmas of Immaculate Conception and Assumption |
| Protestantism | Mary respected as mother of Jesus, but no immaculate conception, perpetual virginity, co-redemption, assumption into heaven, or titles like Mother of God or Queen of Heaven |
This table summarizes how Mariology developed uniquely in Roman Catholicism, with Eastern Orthodoxy being more reserved in its veneration, and Protestantism directly opposing any elevation of Mary as contrary to Scripture.
Pagan Influences on the Mary of Roman Catholicism
One notable critique of highly developed Catholic Mariology is that it shows the influence of pre-Christian mother goddess cults. Here are some possible pagan influences:
- The Mother Goddess or Great Mother was worshipped in ancient Mesopotamia, Egypt, Greece, and Rome, such as the pagan goddesses Isis, Diana, Rhea, Cybele, etc.
- These mother goddesses were associated with fertility, womanhood, and the protection of cities or empires.
- They were given titles like Queen of Heaven, Star of the Sea, Mother of God.
- Some pagan goddesses were believed to be virgin mothers who miraculously conceived demigod children.
- Parallels exist between Mary’s exalted role in Catholicism and mother goddess cults of antiquity.
This potential influence of pagan mythology on Mariology is rejected by Catholics. However, the striking similarities with pagan mother goddess figures at least raises questions from a Protestant perspective.
Mary as an Intermediary Role
Catholic and Orthodox theology promotes Mary as a mediator between God and humanity. For example, the Catechism states:
…”taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth.” (CCC 969)
And Pope Pius IX said:
“God has committed to her the treasury of all good things, in order that everyone may know that through her are obtained every hope, every grace, and all salvation.”
Yet the Bible clearly states there is one mediator between God and humanity – Jesus Christ:
“For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people…” (1 Timothy 2:5-6)
Scripture affirms complete confidence in Christ’s finished work on the cross, not continuing mediation through Mary. This contradicts Catholic doctrine on Mary’s ongoing mediatorial role.
Veneration vs. Worship
Roman Catholics make a distinction between veneration (dulia) and worship (latria). Veneration is a special honor given to Mary, while worship is reserved for God alone. However, Protestant critics view this as a dubious distinction, considering how Mary is exalted. For example:
- Numerous Catholic churches, cathedrals, and basilicas around the world are named Santa Maria (Saint Mary).
- Feast days like the Immaculate Conception and Assumption of Mary are holy days of obligation.
- Prayers like the Hail Mary and Rosary focus devotional attention on Mary.
- Apparition sites like Lourdes, Fatima, and Guadalupe receive millions of pilgrims.
- Artwork and statuary often depict a enthroned, glorified Mary with divine attributes.
Given this widespread evidence of Marian devotion, critics argue the line between veneration and worship is blurred in practice.
Conclusion
In conclusion, there are reasonable and compelling grounds from Scripture to reject any conception of Mary as divine, worthy of worship, or having a continuing mediatorial role. The titles and elevated theological positions ascribed to Mary within Roman Catholicism lack sufficient biblical warrant, reflect extra-biblical legendary material, and echo pagan antecedents. Her role fundamentally remains that of a righteous woman used by God to bear the Messiah, not a goddess reigning alongside Christ in heaven. While Mary can be respected for her noble character, she ultimately points away from herself and towards the preeminence of Jesus Christ and the sufficiency of His finished work (John 2:5, John 19:26-27).