Our People, Our Faith...Our Lady - Full Movie
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- Опубліковано 10 гру 2013
- The celebration is legendary. A local tradition more than 100-years old captured on film.
The Guadalupe Day Ceremonies are celebrated throughout the Americas. This is the story of the culture, faith and dedication of the people that go into the Fiesta of Our Lady of Guadalupe held in Tortugas, New Mexico.
Directed by Adrian Guzman
Our Lady of Guadalupe Pray For Us.
This video reminds me our own celebrations here in the Philippines. Every 9th in the month of January , Quiapo, Manila celebrates the Itim na Nazareno (Black Nazarene) through the "TRASLACION". On the 3rd Sunday of the same month the SINULOG festival will be celebrated in honor of the Sto. Nino de Cebu. Honestly, Iam so touch by the kind of celebration you have for the Lady of Guadalupe because of its simplicity and the care for the tradition not to fade with the passing of time. I hope both Mexico and the Philippines will always be in the care of Mama Mary for we believe through her intercession God will always keep us from harm and will shower us more Blessings. VIVA Nuestr Sra.de Guadalupe, Sr. Sto. Nino de Cebu and Poong Nazareno de Quiapo. AMEN
Please remain FAITHFUL to the Holy Church of CHRST and to our Dear Blessed Lady of GUADALUPE for Present and Future Generations ❤️❤️❤️
Praise be Jesus and Mama Mary!
I'm proud to be a Catholic and I am blessed by our mother
Amen !☮️🎄
Mother of God, I will never let go of your hands.I will always promote your Rosario in these end of times.I am a sinner but i want to change and give glory to God.Thankyou for bringing me closer to your son our Lord God and Savior.Divine Mercy of God open your fountain of Mercy.Amen
You say, “they worship Mary, and that isn’t correct. They praise Mary, and honor her as the mother of Jesus.
Mother of Guadalupe thank you for all your blessings ony family .Idream.of coming.over there
to pay my homage to you .even if I can make it my gratitude is all ways there .bless all of us.
I'm so blessed today for it's only now that i've learned about this miraculous image of our Blessed Mother Mary of Guadalupe and it's origin and amazing story with St Juan Diego and also got a scapular with her image and the Chaplet of Divine Mercy.
Praise and thanks be to God.. Amen🙏❤
That looks like a great experience to be a part of .
What a joy to celebrate Our Lady’s visitation to Mexico, a part of the Americas. She too must be celebrating with all peoples throughout this world, all who honor Her and Her Son. PRAISE GOD🙏🙏🙏 and AVE MARIA 🌹🕊🌹
And they came to the stable and found there the baby and mother. AT the foot of the cross stood his mother. When the Holy Spirit came upon the apostles at Pentecost Mary was among them. Mary is her sons co-worker at all the important times but she is not prayed to,we ask her for her prayers.
To Her we go, pleading Her to present our troubles and intentions to Her Beloved Son and GOD. As Jesus loved His Holy Mother, so should we. He also loved His earthly father, St Joseph. Jesus lived His Ten Commandments. He honored His Mother and His father. If we love LOVE, we will act as He did in His earthly life. GOD BLESS ALL🙏🙏🙏 AVE MARIA🙏🌹🙏
Great video to know how others live in the other part of the world. I am a catholic in Singapore.
Beautiful
I'm so glad to have chanced upon this video. Pat Beckett was one of the most wonderful caring people I've ever known. ❤️
All that ❤️ MADRE Bless us and Protect our FAITH 🙏💞🌹 in this Troubled time Valencia Chávez Fam.
I am proud to be guadalapano
Que hermosa celebración!!
I'm a big fan of Our Lady Of Guadalupe and I travel through Las Cruces a few times a year. If you travel from the West on I-40 and approach the city on a clear night the scene from the top of the big mountaintop west of the town is fantastic. It's sparkling lights spread over a great area look other wordly. The only place east of the Mississsippi that I can compare it to is Scranton, PA at night when travelling from the south. At 1:52 the narrator says, "...throughout the city you hear the sound of growth." Well, over the past 5 years the only sound that stands out with me is the tremendous boom-boxes blasting their maximum audio out of their souped-up cars. I know it's not the town father's fault and I realize that most folks there probably are just as harassed as I when assaulted by that sonic terror but, nonetheless, I now avoid that burg whenever possible simply because I don't want to subject myself to the deafening bombardment.
Sorry, not I-40...but I-10
God Bless you all
HAPPY MOTHER'S DAY
MY 2ND TIME WATCHING
OH WAIT MAYBE 3RD.😁
Ay the LORD. Keep you in HIS ❤️ Valencia Family ❤️🙏💞🌹
makes my heart sing ....VIRGIN OF GAUDALUPE PRAY FOR ME.
Linda canción!
Beautiful !!!! Know Mary .... know Jesus!!! No Mary ..... No Jesus!!!
Our Blessed Mother will always lead you to her son Jesus!!!
🙏🏼🙏🏼🙏🏼❤️❤️❤️🌷🌷🌷mother Mary pray for us.
I lived in T or C work at Kerry Tingley crippled children’s hospital loved the Indian children I cared for.my sister lives in Las Cruces I miss the south west and the people.
La Virgen Madre de Jesús nos lleva junto a Nuestro Salvador Emmanuel
HERMOSOOOOOOO KOMANCKESSSSSS
Mother please help me a mother 4 peace of mind body & soul & settle in old age after death of my husband I trust in u
Just and hold on your faith our mother will not fail us.
Our faith is getting me through this too. God Bless🌹
@@teripogue5681 🙏🙏🙏🌹🌹🌹❤️🕊🙏
I want to come and visit!
She is the Mother of God.
Is Mary the mother of God (Theotokos)?
The phrase mother of God traces back to the third century and continues to be used in some liturgical churches, including the Roman Catholic Church. One of the topics at the Council of Ephesus in AD 431 was the use of the Greek term Theotókos (literally, “God-bearer” or “the one who gives birth to God”) in reference to Mary. That council’s use of Theotokos was meant to counter the heresy of Nestorianism, which cleaved the nature and person of Christ in two: Christ’s human and divine natures were completely divergent and unconnected. According to Nestorius, Mary gave birth to Christ but not to God; Mary was the mother of His humanity, which was totally distinct from His divinity-Jesus was two persons sharing one body, essentially. The Council of Ephesus affirmed the full deity of Christ and unity of His person by saying that Mary did indeed bear God in her womb. Mary is the “mother of God” in the sense that, since Jesus is God and Mary is the mother of Jesus, she is the mother of God. The Word became flesh (John 1:14), and Mary mothered Him.
We should distinguish the term Theotokos from mother of God, because there is a subtle yet important difference. The term mother of God could be taken wrongly as implying that Mary was the source or originator of God, similar to how Juno was the mother of Vulcan in Roman mythology. Of course, Christianity teaches that God is eternal and that Jesus Christ has a pre-existent, divine nature. The idea that Mary is the mother of God in the sense that she was the source of God or somehow predated God or is herself part of the Godhead is patently unbiblical.
The term Theotokos, on the other hand, is more specific and less open to being misconstrued. Theotokos simply implies that Mary carried God in her womb and gave birth to Him. Mary was the human agent through whom the eternal Son of God took on a human body and a human nature and entered the world. The term Theotokos was a succinct expression of the biblical teaching of the Incarnation, and that is how the Council of Ephesus used the word. Mary is the “God-bearer” in that within her body the divine person of God the Son took on human nature in addition to His pre-existing divine nature. Since Jesus is fully God and fully man, it is correct to say that Mary “bore” God.
Even though the term Theotokos was originally used to help explain the Incarnation, many people today use the term, or the related mother of God, to communicate something different. Through the years, many legends accumulated around the person of Mary, and she became an object of worship in her own right. About 350 years after the Council of Ephesus used the term Theotokos in reference to Mary, the Second Council of Nicaea declared, “We honor and salute and reverently venerate . . . the image of . . . our spotless Lady the all-holy mother of God.” This shows the trend within the Roman Church to move from a focus on the Incarnation of God to a veneration of the “Mother of God,” even to the point of honoring her images and praying to her as the “Queen of Heaven,” “Benefactress,” and “Mediatrix.” The necessity of such veneration is not implied by the term Theotokos, but some people wrongly infer it.
Roman Catholic leaders teach their followers to go to Mary to find help in their time of need: “From the most ancient times the Blessed Virgin has been honored with the title of ‘Mother of God,’ to whose protection the faithful fly in all their dangers and needs” (Catechism of the Catholic Church, Part 1, Section 2, Chapter 3, Article 9, Paragraph 6, 971). The Eastern churches still use the term Theotokos, and they sing hymns called theotokia to Mary. This portion of a theotokion is from the liturgy of the Coptic Orthodox Church: “You are the pride of virgins, O Mary the Theotokos. / You are the soul’s city, where the Most High lived, who sits upon the throne, of the Cherubim. . . . / O Virgin Mary, the holy Mother of God, the trusted advocate, of the human race. / Intercede on our behalf, before Christ whom you have born, that He may grant unto us, the forgiveness of our sins” (from The Friday Theotokia - Watos). These views of Mary represent a theological shift away from Christ as our sole Redeemer and Intercessor (1 Timothy 2:5) and an overemphasis on Mary as the “Mother of God.”
God Bless my dears ❤️🌞😘🌈 Salvation only in Christ Jesus ❤️❤️
Ave Maria !
Does anyone know where I can get the song that starts at 16:20? I know the name of it (Las Mananitas), and I have seen the videos of the song, but I am asking for this version of the song. If anyone could help me out then I would really appreciate it. Please and thank you.
newsfan139 p pool
❤️❤️❤️🌈😘☀️💞🌺God Bless my dears 😘☀️
Amen
Many Catholics easily stray away from the faith that they received. What are the reasons for their falling into complacency, becoming indifferent and even hostile towards Christ and the Christian Faith?
The fault with many Catholics is that they think baptism is a graduation from having acquired knowledge and understanding of their faith. After completing their catechism classes or RCIA journey, they no longer seek out opportunities to continue growing their faith, both doctrinally and spiritually. Their only occasion to grow in faith is the one-hour Mass that they attend every Sunday. This is hardly enough to sustain the life of a Catholic. Those who do not grow in their faith are already losing their faith. There is no neutrality.
How, then, can we grow in our faith? Firstly, we need to deepen our intimacy with God through Christ. In Christ, we come to know and love the Father. Secondly, we must be rooted in the Word of God. We cannot grow in our faith without deepening our love and appreciation for the Word of God through bible study and most of all, a prayerful reading and sharing of the Word of God.
Thirdly, we must seek the support of the Christian community. A Catholic without the support of his fellow Catholics will eventually fall out from the faith, especially when he undergoes the trials and challenges of life, the influence of secularism, and the materialistic, individualistic and atheistic views of the world. Fourthly, to grow our faith, we need to evangelise and be a witness to Christ. We evangelise ourselves by evangelising others. By sharing our faith with others, we strengthen our own faith. By teaching our faith to others, we grow in understanding and clarity in what we believe in.
Finally, growing in faith is to grow in our Christian life. This is the most effective form of witnessing. It means that those of us who are baptised must live a life of holiness and purity, free from sin and a bad conscience. A life of holiness and charity are the fruits of a strong spiritual life and a life of hope founded in the promises of God.
💖ホァン・ティエゴ
私の小さな子供よ…
💝私の眼には 貴方は
エメラルドの様に✴美しい
人の世の中には
私の為に働きたい！…
と望む人々は 沢山居ます
💖しかし
私は👼貴方を選びました…
イエス様とマリア様とヨゼフ様に拠って🌅開かれ🌸築かれた🌈素晴らしい世界に
心から🌹感謝を申し上げます…
遠い異国の地から
💗愛と感謝を込めて…
Will this show again ?
good luck on the Chef!
Where is the crown?
Guadalupanos, remember the syncretism between our roots before the European and Catholicism. Do not be ashamed of yourself indigenous bloodline and beliefs
Worship our Lady?!
What is hagiography?
A hagiography is a biography of a saint or ecclesiastical leader focusing on his or her life, deeds, accomplishments, miracles, and, when appropriate, martyrdom. Hagiographies are common among all religious traditions; in Christendom, hagiographies typically tell of saints canonized by the Roman Catholic Church, Eastern Orthodox Church, and Anglican Church. The term hagiography is sometimes used as a pejorative or slur intended to demean any biographical writing, religious or secular, that unrealistically idealizes its subject with folklore or embellished tradition.
Hagiography could be considered a literary form of iconography. Iconography uses images and symbols to convey particular meanings or concepts pertaining to the faith: a dove representing the Holy Spirit, for example, or a lamb symbolizing Jesus. The Catholic Encyclopedia lists three categories of hagiographies: historical memoirs, literary compositions, and liturgical texts. Hagiographies often commemorate important anniversaries such as a feast day or the martyrdom of a venerated saint.
Examples of hagiography include History of the Martyrs in Palestine by Eusebius; Life of St. Martin of Tours by Severus; and Dialogues, a collection of stories about Saint Benedict and other sixth-century monks by Pope Gregory I.
As writers of hagiographical works tend to be uncritical of their subjects, readers are often left with an “idealized” version of the individual’s life. Such unidimensional, unrealistic accounts may be a blending of truth and legend; hence, the accuracy of these portrayals is compromised. Ultimately, good scholarship is based on fact rather than fancy.
While hagiographies may be a source of hope and edification, no saint should be esteemed on the same level as the Lord Jesus Christ (Hebrews 12:2). Readers enamored by lofty recollections of a seemingly unblemished, larger-than-life saint may fall into the trap of hero worship. Hero worship may lead to idolatry, a sin that is repeatedly condemned in Scripture. In a warning to God’s people, the Lord spoke to Moses saying, “You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:3-6, ESV). A hagiography is a literary image or likeness that may become a source of idolatry.
A true “hero of the faith” would never crave honor or glory that belongs to God. This truth was evidenced by Paul and Barnabas in an account recorded in the book of Acts: “Now at Lystra there was a man sitting who could not use his feet. He was crippled from birth and had never walked. He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well, said in a loud voice, ‘Stand upright on your feet.’ And he sprang up and began walking. And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, ‘The gods have come down to us in the likeness of men!’ Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds. But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out, ‘Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. In past generations he allowed all the nations to walk in their own ways. Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.’ Even with these words they scarcely restrained the people from offering sacrifice to them” (Acts 14:8-18, ESV).
Again, biographies of notable Christians can be a source of inspiration and encouragement, but readers should always give glory to God. Apart from Jesus, the renowned saints could have accomplished nothing, and, apart from Him, neither can we (John 15:5).
What does the Bible say about the virgin Mary?
Mary the mother of Jesus was described by God as “highly favored” (Luke 1:28). The phrase highly favored comes from a single Greek word, which essentially means “much grace.” Mary received God’s grace.
Grace is “unmerited favor”; that is, grace is a blessing we receive despite the fact that we do not deserve it. Mary needed grace from God and a Savior, just as the rest of us do. Mary herself understood this fact, as she declared in Luke 1:47, “My spirit rejoices in God my Savior.”
The virgin Mary, by God’s grace, recognized that she needed the Savior. The Bible never says that Mary was anyone but an ordinary human whom God chose to use in an extraordinary way. Yes, Mary was a righteous woman and favored (graced) by God (Luke 1:27-28). At the same time, Mary was a sinful human being who needed Jesus Christ as her Savior, just like everyone else (Ecclesiastes 7:20; Romans 3:23; 6:23; 1 John 1:8).
The virgin Mary did not have an “immaculate conception.” The Bible doesn’t suggest Mary’s birth was anything but a normal human birth. Mary was a virgin when she gave birth to Jesus (Luke 1:34-38), but she was not a virgin permanently. The idea of the perpetual virginity of Mary is unbiblical. Matthew 1:25, speaking of Joseph, declares, “But he had no union with her until she gave birth to a son. And he gave Him the name Jesus.” The word until clearly indicates that Joseph and Mary did have normal sexual relations after Jesus was born. Mary remained a virgin until the Savior’s birth, but later Joseph and Mary had several children together. Jesus had four half-brothers: James, Joseph, Simon, and Judas (Matthew 13:55). Jesus also had half-sisters, although they are not named or numbered (Matthew 13:55-56). God blessed and graced Mary by giving her several children, which in that culture was accepted as the clearest indication of God’s blessing on a woman.
One time when Jesus was speaking, a woman in the crowd proclaimed, “Blessed is the womb that bore You and the breasts at which You nursed” (Luke 11:27). There was never a better opportunity for Jesus to declare that Mary was indeed worthy of praise and adoration. What was Jesus’ response? “On the contrary, blessed are those who hear the word of God and observe it” (Luke 11:28). To Jesus, obedience to God’s Word was more important than being the woman who gave birth to the Savior.
Nowhere in Scripture does Jesus or anyone else direct any praise, glory, or adoration toward Mary. Elizabeth, Mary’s relative, praised Mary in Luke 1:42-44, but her praise is based on the blessing of giving birth to the Messiah. It was not based on any inherent glory in Mary. In fact, after this Mary spoke a song of praise to the Lord, extoling His mindfulness to those of humble state and His mercy and faithfulness (Luke 1:46-55).
Many believe that Mary was one of Luke’s sources for the writing of his Gospel (see Luke 1:1-4). Luke records the angel Gabriel visiting Mary and telling her that she would give birth to a son who would be the Savior. Mary was unsure how this could be since she was a virgin. When Gabriel told her that the child would be conceived by the Holy Spirit, Mary answered, "I am the Lord’s servant. . . . May your word to me be fulfilled. Then the angel left her" (Luke 1:38). Mary responded with belief and a willingness to submit to God’s plan. We, too, should have such faith in God and trustingly follow Him.
In describing the events of Jesus’ birth and the response of those who heard the shepherds’ message about Jesus, Luke writes, "But Mary treasured up all these things, pondering them in her heart" (Luke 2:19). When Joseph and Mary presented Jesus at the temple, Simeon recognized that Jesus was the Savior and gave God praise. Joseph and Mary marveled at what Simeon had said. Simeon also told Mary, "Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed" (Luke 2:34-35).
Another time at the temple, when Jesus was twelve, Mary was upset that Jesus had remained behind when His parents had left for Nazareth. They were distressed in looking for Him. When they found Him, still in the temple, He said He must be in His Father’s house (Luke 2:49). Jesus returned to Nazareth with His earthly parents and submitted to them. We are told, again, that Mary "treasured up all these things in her heart" (Luke 2:51). Raising Jesus must have been a perplexing endeavor yet also filled with precious moments, perhaps memories that became more poignant as Mary came to more fully understand who Jesus is. We, too, can treasure in our hearts the knowledge of God and the memories of His activity in our lives.
It was Mary who requested Jesus’ intervention at the wedding of Cana, where He performed His first miracle and turned water into wine. Even though Jesus seemingly rebuffed her at first, Mary instructed the servants to do what He told them. She had faith in Him (John 2:1-11).
Later in Jesus’ public ministry, His family grew concerned. Mark 3:20-21 records, "The crowd gathered again, so that they could not even eat. And when his family heard it, they went out to seize him, for they were saying, 'He is out of his mind.'" When His family arrived, Jesus proclaimed that it is those who do the will of God who are His family. Jesus’ brothers did not believe in Him prior to the crucifixion, but at least two of them did afterward-James and Jude (Judas), the authors of the New Testament books bearing their names.
Mary did seem to believe in Jesus throughout His life. She was present at the cross when Jesus died (John 19:25), no doubt feeling the “sword” that Simeon had prophesied would pierce her soul. It was there at the cross that Jesus asked John to serve as Mary’s son, and John took Mary into his home (John 19:26-27). Mary was also with the apostles on the day of Pentecost (Acts 1:14). However, Mary is never mentioned again after Acts chapter 1.
The apostles did not give Mary a prominent role. Mary’s death is not recorded in the Bible. Nothing is said about Mary ascending to heaven or having an exalted role there. As the earthly mother of Jesus, Mary should be respected, but she is not worthy of our worship or adoration.
The Bible nowhere indicates that Mary can hear our prayers or that she can mediate for us with God. Jesus is our only advocate and mediator in heaven (1 Timothy 2:5). If offered worship, adoration, or prayers, Mary would say the same as the angels: “Worship God!” (see Revelation 19:10; 22:9.) Mary herself sets the example for us, directing her worship, adoration, and praise to God alone: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for He has been mindful of the humble state of His servant. From now on all generations will call me blessed, for the Mighty One has done great things for me - holy is His name” (Luke 1:46-49).
What is beatification and canonization and are they biblical?
Beatification and canonization are acts of the Roman Catholic Church declaring that a deceased person led a holy life. People still living can then request the blessed (if beatified) or saint (if canonized) to intercede with God on their behalf. The blessed or saint is honored and revered due to their actions while living, but they are not worshiped as God is. Honors may include feasts and masses performed in their name, as well as images and relics displayed to inspire the worshipers.
Beatification is an administrative act whereby a nominee is authorized to have a “cultus” or a specific group of people who identify with, and request favors from, the beatified. The nominee can be a martyr killed in the service of Christ or a confessor. A confessor’s life and writings must be inspected for heroic virtue (bravery and distinction marked by godly motives and not human desire), sanctity, and adherence to Roman Catholic doctrine. The deceased confessor must also have had part in a verifiable miracle. The presence of an unauthorized cultus disqualifies both the martyr and confessor from consideration.
The formal process for confirmation has changed greatly in the last several hundred years. Originally, the church required fifty years between the time of the nominee’s death and the beginning of the investigation. This has been decreased to five years. After a long inquiry, the pope authorizes the beatification, the newly beatified person is labeled “blessed,” and people of the area identified with the beatified are allowed to perform limited actions in the blessed’s name.
Canonization is a decree announcing a person has qualified for sanctification. The decree publicly declares the nominee is holy and in heaven with God. Where the veneration of the beatified is limited in scope, canonization binds the universal church to honor the saint. The qualifications include all those included in beatification plus another miracle occurring due to the intercession of the person, which is seen as God’s confirmation of the nominee’s sanctity. Additional honors include specific liturgies performed and churches dedicated in the saint’s name.
The core of beatification and canonization is in the belief that very good people of the church go straight to heaven, rule with Jesus, and intercede with God on behalf of the people on earth and in purgatory. James 5:16 is used to justify the practice: “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.” But nowhere does the Bible encourage seeking the attention or favor of those who have died, and praying to the dead is strictly forbidden.
Beatification, singling someone out for special status among the deceased believers, is unbiblical. All believers, whether dead or alive, are called “saints” in Scripture (1 Corinthians 1:2; Acts 9:13, 32; Ephesians 4:12). All believers are equally holy and righteous, not by our own acts, but by virtue of the righteousness of Christ imputed to us at the cross (2 Corinthians 5:21). All believers are equally precious in the sight of God and there is none who can boast of any special place before Him. Finally, developing a “cultus” (from which we get the word “cult”) around a deceased person to whom we offer prayers and petitions borders on necromancy, (consulting the dead) which is also strictly forbidden in Scripture (Deuteronomy 18:11).
Beatification and canonization are rites and traditions of the Roman Catholic Church and are based on a misunderstanding and/or misinterpretation of Scripture. Saints are the body of Christ, Christians, the church. All Christians are considered saints. All Christians are saints-and at the same time are called to be saints. In Roman Catholic practice, the saints are revered, prayed to, and in some instances, worshiped (although this is vehemently denied by Catholics). In the Bible, saints are called to revere, worship, and pray to God alone.
Why have so many claimed to see apparitions of Mary?
Many people claim to have seen apparitions of Mary or other Catholic saints. However, biblical teachings don’t speak highly of supernatural visions that go against sound biblical teachings. Why, then, do people claim to see these visions, and how should we interpret them?
Human beings were designed to be with God, so we naturally desire spiritual experiences. This can lead us to jump to conclusions, misinterpret, or overreact to situations that seem to be supernatural. It also makes us vulnerable to false teachings (2 Timothy 4:3-4). It’s not unusual to see what we want to see or expect to see, and this can lead us to interpret an odd experience as an apparition of Mary. True messages from God are unmistakable (John 3:1-2) and in harmony with the rest of His Word (John 20:31). Apparitions of Mary, by their very nature, cannot be either one of these.
Sometimes, those who claim to have seen an apparition of Mary are simply lying (see Ezekiel 13:6). Sometimes, basic human superstition or misunderstanding comes into play. Most claims regarding apparitions of Mary involve vague details, few actual witnesses, and so forth. People looking for mystical signs, patterns, or apparitions will tend to find them, even when they aren’t really there. This is an attitude the Bible actually discourages (1 John 4:1; Mark 13:22; 2 Corinthians 13:5), because it distracts from the legitimate moments when God truly speaks through supernatural means (e.g., Matthew 11:21; Acts 2:22; Hebrews 2:4; Exodus 3:20). It is quite possible that some of those who claim to have been visited by Mary did have a real supernatural encounter-although the supernatural being contacting them was a demon masquerading as Mary, rather than Mary herself.
None of this is to say that every claim regarding apparitions of Mary is due to overt satanic influence or that all people making such claims are blatantly lying. But every spiritual claim must be judged against the written Word of God. God can, in fact, speak to people in visions and dreams (Habakkuk 2:2; Isaiah 1:1; Acts 2:17). He has also, on occasion, sent angels to deliver His messages (Matthew 1:20; Luke 1:13; Genesis 19:12; Judges 6:11-12). However, the Bible clearly warns that the devil is capable of creating visions and experiences as well (2 Corinthians 11:14; 2 Thessalonians 2:9), so we can’t treat every such incident as if it comes from God. Instead, we must compare our experience to the fixed, objective, written words of God (Acts 17:11; Galatians 1:8) and the doctrines they teach. Any apparition that contradicts or undermines the Word of God is a lying spirit.
There are no biblical descriptions of apparitions or appearances of the dead, other than when Saul consulted a witch who conjured the spirit of the prophet Samuel (1 Samuel 28). This event seems to be unique in history, however, and the Bible is clear that we are not to communicate with the dead. The question of whether these visions support false Catholic doctrines must be considered when interpreting apparitions of Mary. In other words, there are more biblically sound, reasonable explanations for apparitions of Mary than simply accepting them at face value.
Is it really the Devil that you hate or is it Mary, the Devil also hates Mary, because she took his place in Heaven. You quote the bible, great even the Devil quotes it. What I can not understand, is why the Devil would appear to the Aztecs a pagan culture, that celebrated human sacrifices. The Devil already had them and now the Devil comes again and convert them to Christ. According to you it a false Catholic Christ, but after 70 years of preaching the bible to the Aztecs, only a few were converted, why because they already had a God, they did not need another God, so there comes Mary the Mother of Christ, and converts 10million in a few years, I think we need few more conversion not less, of all your comments on this video, I agree with all the bible quotes, but your interpretation and conclusions are very mystifying to say the lest. I can only conclude that you only have so much hate for the catholic church, and Mary in particularly, that leads you to incoherent conclusion. Hate is a blindfold is make you fail to see the truth, but the truth will set you free.
Is Mary the mother of God (Theotokos)?
The phrase mother of God traces back to the third century and continues to be used in some liturgical churches, including the Roman Catholic Church. One of the topics at the Council of Ephesus in AD 431 was the use of the Greek term Theotókos (literally, “God-bearer” or “the one who gives birth to God”) in reference to Mary. That council’s use of Theotokos was meant to counter the heresy of Nestorianism, which cleaved the nature and person of Christ in two: Christ’s human and divine natures were completely divergent and unconnected. According to Nestorius, Mary gave birth to Christ but not to God; Mary was the mother of His humanity, which was totally distinct from His divinity-Jesus was two persons sharing one body, essentially. The Council of Ephesus affirmed the full deity of Christ and unity of His person by saying that Mary did indeed bear God in her womb. Mary is the “mother of God” in the sense that, since Jesus is God and Mary is the mother of Jesus, she is the mother of God. The Word became flesh (John 1:14), and Mary mothered Him.
We should distinguish the term Theotokos from mother of God, because there is a subtle yet important difference. The term mother of God could be taken wrongly as implying that Mary was the source or originator of God, similar to how Juno was the mother of Vulcan in Roman mythology. Of course, Christianity teaches that God is eternal and that Jesus Christ has a pre-existent, divine nature. The idea that Mary is the mother of God in the sense that she was the source of God or somehow predated God or is herself part of the Godhead is patently unbiblical.
The term Theotokos, on the other hand, is more specific and less open to being misconstrued. Theotokos simply implies that Mary carried God in her womb and gave birth to Him. Mary was the human agent through whom the eternal Son of God took on a human body and a human nature and entered the world. The term Theotokos was a succinct expression of the biblical teaching of the Incarnation, and that is how the Council of Ephesus used the word. Mary is the “God-bearer” in that within her body the divine person of God the Son took on human nature in addition to His pre-existing divine nature. Since Jesus is fully God and fully man, it is correct to say that Mary “bore” God.
Even though the term Theotokos was originally used to help explain the Incarnation, many people today use the term, or the related mother of God, to communicate something different. Through the years, many legends accumulated around the person of Mary, and she became an object of worship in her own right. About 350 years after the Council of Ephesus used the term Theotokos in reference to Mary, the Second Council of Nicaea declared, “We honor and salute and reverently venerate . . . the image of . . . our spotless Lady the all-holy mother of God.” This shows the trend within the Roman Church to move from a focus on the Incarnation of God to a veneration of the “Mother of God,” even to the point of honoring her images and praying to her as the “Queen of Heaven,” “Benefactress,” and “Mediatrix.” The necessity of such veneration is not implied by the term Theotokos, but some people wrongly infer it.
Roman Catholic leaders teach their followers to go to Mary to find help in their time of need: “From the most ancient times the Blessed Virgin has been honored with the title of ‘Mother of God,’ to whose protection the faithful fly in all their dangers and needs” (Catechism of the Catholic Church, Part 1, Section 2, Chapter 3, Article 9, Paragraph 6, 971). The Eastern churches still use the term Theotokos, and they sing hymns called theotokia to Mary. This portion of a theotokion is from the liturgy of the Coptic Orthodox Church: “You are the pride of virgins, O Mary the Theotokos. / You are the soul’s city, where the Most High lived, who sits upon the throne, of the Cherubim. . . . / O Virgin Mary, the holy Mother of God, the trusted advocate, of the human race. / Intercede on our behalf, before Christ whom you have born, that He may grant unto us, the forgiveness of our sins” (from The Friday Theotokia - Watos). These views of Mary represent a theological shift away from Christ as our sole Redeemer and Intercessor (1 Timothy 2:5) and an overemphasis on Mary as the “Mother of God.”
I prefer the title: The Daughter of the Father, The Bride of the Holy Spirit, the Mother of the Son. but the Mother of God, is so easier to say, but your right there is a fine line,
Is prayer to saints / Mary biblical?
The official position of the Roman Catholic Church is that Catholics do not pray to saints in heaven or to Mary; rather, Catholics are taught they can ask saints or Mary to pray for them. According to the Roman Catholic Church, asking saints in heaven for their prayers is no different from asking someone here on earth to pray for us.
Despite official Catholic claims, it’s hard to see how the words of the Memorare, a famous Catholic prayer, are not a direct petition to Mary:
“Remember, most loving Virgin Mary,
never was it heard
that anyone who turned to you for help
was left unaided. . . .
I run to your protection
for you are my mother.”
The same can be said for the words of another traditional Catholic prayer, “Hail, Holy Queen”:
“Hail, holy Queen, Mother of mercy,
hail, our life, our sweetness, and our hope.
To you we cry, the children of Eve;
to you we send up our sighs,
mourning and weeping in this land of exile.
Turn, then, most gracious advocate,
your eyes of mercy toward us;
lead us home at last.”
(from A Book of Prayers, 1982, International Committee on English in the Liturgy, Inc.)
In practice, many Catholics diverge from official Roman Catholic teaching on prayer. Many Catholics do, in fact, pray directly to saints and/or Mary, as seen in the above prayers. Even in cases in which Mary or a saint is simply being asked to pray, the practice has no biblical basis.
The Bible nowhere instructs believers in Christ to pray to anyone other than God. The Bible nowhere encourages, or even mentions, believers asking individuals in heaven for their prayers. Why, then, do many Catholics pray to Mary and/or saints such as Gertrude, Rita, Sylvester, Vincent, Agnes, etc.? Why do they petition the dead to request their prayers? Catholics view Mary and the saints as “intercessors” before God. They believe that a saint, who is glorified in heaven, has more “direct access” to God than we sinners do from our earthly vantage point. In Catholic thinking, if a saint delivers a prayer to God, it is more effective than our praying to God directly. This concept is blatantly unbiblical. Hebrews 4:16 tells us that we, believers here on earth, have direct access to God and can “approach the throne of grace with confidence.”
No saint can take Jesus’ place: “There is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). There is no one else who can mediate with God for us. Since Jesus is the only mediator, Mary and the saints cannot be mediators. Further, the Bible tells us that Jesus Christ Himself is interceding for us before the Father: “He is able to save completely those who come to God through Him, because He always lives to intercede for them” (Hebrews 7:25). With Jesus Himself interceding for us, why would we need Mary or the saints to intercede for us? Whom would God listen to more readily than His only begotten Son? Romans 8:26-27 says the Holy Spirit is also interceding for us. With the second and third Persons of the Trinity already interceding for us before the Father, why would we need to have Mary or the saints interceding for us?
Catholics argue that praying to Mary and the saints is no different than asking someone here on earth to pray for us. Let us examine that claim: (1) Asking other believers (on earth) to pray for us is certainly biblical (2 Corinthians 1:11; Ephesians 1:16; Philippians 1:19; 2 Timothy 1:3). The apostle Paul asks other Christians to pray for him in Ephesians 6:19. (2) The Bible nowhere mentions anyone asking for someone in heaven to pray for him. The Bible nowhere describes anyone in heaven praying for anyone on earth. (3) The Bible gives absolutely no indication that Mary or the saints can hear our prayers. Mary and the saints are not omniscient. Even glorified in heaven, they are still finite beings with limitations. How could they possibly hear the prayers of millions of people? (4) Whenever the Bible mentions praying to or speaking with the dead, it is in the context of sorcery, witchcraft, necromancy, and divination-activities the Bible strongly condemns (Leviticus 20:27; Deuteronomy 18:10-13). In the one instance when a dead “saint” is addressed by a living person, the saint, Samuel, is not exactly happy to be disturbed (1 Samuel 28:7-19). Praying to Mary or the saints is completely different from asking a friend here on earth to pray for us. Asking people on earth to pray for us has a strong biblical basis; asking the heavenly saints or Mary to pray has no biblical basis whatsoever.
It is wrong to think that God will hear and answer the prayers of St. Jude, for example, over yours. Scripture teaches that prayer offered to God in faith, according to God’s will, from a redeemed heart will be heard. As an example, “Elijah was a human being, even as we are. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops” (James 5:17-18).
There is absolutely no scriptural basis to pray to anyone other than God alone. There is no need to, either. Jesus, our Intercessor, has it covered. No one in heaven can mediate on our behalf except for Jesus Christ. Only God can hear and answer our prayers. The temple veil was torn in two (Hebrews 10:19-20); the child of God on earth has just as much access to God’s throne of grace, in Jesus’ name, than anyone in heaven (Hebrews 4:16).
What is the Assumption of Mary?
The Assumption of Mary (or the Assumption of the Virgin) is a teaching that, after the mother of Jesus died, she was resurrected, glorified, and taken bodily to heaven. The word assumption is taken from a Latin word meaning “to take up.” The Assumption of Mary is taught by the Roman Catholic Church and, to a lesser degree, the Eastern Orthodox Church.
The doctrine of the Assumption of Mary had its beginnings in the Byzantine Empire around the sixth century. An annual feast honoring Mary gradually grew into a commemoration of Mary’s death, called the Feast of Dormition (“falling asleep”). As the practice spread to the West, an emphasis was placed on Mary’s resurrection and the glorification of Mary’s body as well as her soul, and the name of the feast was thereby changed to the Assumption. It is still observed on August 15, as it was in the Middle Ages. The Assumption of Mary was made an official dogma of the Roman Catholic Church in 1950 by Pope Pius XII.
The Bible does record God “assuming” both Enoch and Elijah into heaven (Genesis 5:24; 2 Kings 2:11). Therefore, it is not impossible that God would have done the same with Mary. The problem is that there is absolutely no biblical basis for the Assumption of Mary. The Bible does not record Mary’s death or even mention Mary after Acts chapter 1. The story of Mary’s Assumption, involving her resurrection and the miraculous gathering of the apostles to witness the event, is pure folklore.
The doctrine of the Assumption is the result of raising Mary to a position comparable to that of her Son. Some Roman Catholics go so far as to teach that Mary was resurrected on the third day, just like Jesus was, and that Mary ascended into heaven, just like Jesus did. The New Testament teaches that Jesus was resurrected on the third day (Luke 24:7) and that He ascended bodily into heaven (Acts 1:9). To attribute identical events to Mary is to ascribe to her some of the attributes of Christ. In the Roman Catholic Church, the Assumption of Mary is an important part of the basis for why Mary is venerated, worshiped, adored, and prayed to. To teach the Assumption of Mary is a step toward making her equal to Christ and essentially proclaiming Mary’s deity.
I see what the problem is, it has to be in the bible for it to be true, if it not in the bible it then can not be true, many things are not in the bible that are true, or do you believe that the sun revolves around the earth. the question is not, if it in the bible?, but the question is does it contradict what is in the bible. and your conclusion that it does not is correct. so then question is what is true, again I will have to defer this question to the 2000 year old church, that was started by my lord and savior Jesus Christ. the bible was only formerly canonized in the 4th century, and the reason I will believe in the bible is that it was canonized by the catholic church. and the reason that I believe in the catholic church is Jesus build a church open a rock, and the rock was Peter, who he gave him the keys. The Church gets it authority from Jesus, and bible get it authority from the church. without the church there is no bible, you do disservice to the bible by preaching against the Church that canonized it. . Jesus never promise the path would be smooth. hearsay have come and gone. The church will last to the end of time and the [Matthew 16 - 18] " Gates of Hell will not prevail against it"
What is the Immaculate Conception?
Many people mistakenly believe that the Immaculate Conception refers to the conception of Jesus Christ. Jesus’ conception was most assuredly immaculate-that is, without the stain of sin-but the Immaculate Conception does not refer to Jesus at all. The Immaculate Conception is a doctrine of the Roman Catholic Church in regards to Mary, Jesus’ mother. The official statement of the doctrine reads, “The blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Savior of Mankind, preserved free from all stain of original sin” (Pope Pius IX, Ineffabilis Deus, December 1854). Essentially, the Immaculate Conception is the belief that Mary was protected from original sin, that Mary did not have a sin nature and was, in fact, sinless.
Catholics celebrate the Feast of the Immaculate Conception of the Blessed Virgin Mary on December 8. Within Eastern Orthodoxy, December 9 is the date of the Feast of the Conception by St. Anne of the Most Holy Theotokos. (Anne is Mary’s mother, according to tradition.) The Eastern Church does not hold to the doctrine of the Immaculate Conception, although they do consider Mary “all-holy,” that is, she never committed a sin.
The Immaculate Conception is not a virgin birth. Catholics believe Mary was conceived the normal way, but God made her immune from imputed or inherited sin. For as long as she’s been in existence, Mary has been free of sin. This allowed her to be the “second Eve” to give birth to the “second Adam” (see 1 Corinthians 15:45). Overshadowed by the Holy Spirit (Luke 1:35), Mary was a pure and holy “ark,” fit to carry the Son of God. As the ark of the Lord in Moses’ day carried the elements of the Old Covenant within it, so Mary carried the Author of the New Covenant within her.
The Roman Catholic Church bases its teaching of the Immaculate Conception on tradition along with a couple passages of Scripture. One is Genesis 3:15, the protoevangelium. There, God speaks to the serpent: “I will put enmity between you and the woman, and between your offspring and hers.” Catholics point to the fact that the conflict between the serpent and the woman is equal to the conflict between the serpent and the woman’s Offspring, and they explain this by saying the woman (Mary) must be as equally sinless as her Offspring (Christ). The other passage cited by Catholics in support of the Immaculate Conception is Luke 1:28, “The angel went to her and said, ‘Greetings, you who are highly favored! The Lord is with you.’” The Greek word translated “highly favored” can be rendered “favored with grace”; thus, according to Catholic dogma, Mary had a superabundance of grace, rendering her sinless, and that’s why God chose her to bear His Son.
The Roman Catholic Church argues that the Immaculate Conception is necessary because, without it, Jesus would have received His flesh from one who was herself a slave to the devil, whose works Jesus came to destroy (1 John 3:8). Mary, as the mother of the Redeemer, needed for her flesh to be free from the power of sin, and God gave her that privilege. From her time in the womb, Mary was sanctified because of her special role in bringing the Son of God incarnate into the world.
One problem with the doctrine of the Immaculate Conception is that it is not taught in the Bible. Even Catholics admit that Scripture does not directly teach the Immaculate Conception. The Bible nowhere describes Mary as anything but an ordinary human female whom God chose to be the mother of the Lord Jesus Christ. Mary was undoubtedly a godly woman (Luke 1:28). Mary was surely a wonderful wife and mother. Jesus definitely loved and cherished His mother (John 19:27). But the Bible gives us no reason to believe that Mary was sinless. In fact, the Bible gives us every reason to believe that Jesus Christ is the only Person who was not “infected” by sin and never committed a sin (see Ecclesiastes 7:20; Romans 3:23; 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5).
The doctrine of the Immaculate Conception is neither biblical nor necessary. Jesus was miraculously conceived inside Mary, who was a virgin at the time. That is the biblical doctrine of the virgin birth. The Bible never hints that there was anything significant about Mary’s conception. Mary is not an exception to the Bible’s statement that “all have sinned” (Romans 3:23). Mary needed a Savior just like the rest of us (Luke 1:47).
Is worship of saints / Mary biblical?
The Bible is absolutely clear that we are to worship God alone. The only instances of anyone other than God receiving worship in the Bible are false gods, which are Satan and his demons. All followers of the Lord God refuse worship. Peter and the apostles refused to be worshiped (Acts 10:25-26; 14:13-14). The holy angels refuse to be worshiped (Revelation 19:10; 22:9). The response is always the same, “Worship God!”
Roman Catholics attempt to “bypass” these clear Scriptural principles by claiming they do not “worship” Mary or saints, but rather that they only “venerate” Mary and the saints. Using a different word does not change the essence of what is being done. A definition of “venerate” is “to regard with respect or reverence.” Nowhere in the Bible are we told to revere anyone but God alone. There is nothing wrong with respecting those faithful Christians who have gone before us (see Hebrews chapter 11). There is nothing wrong with honoring Mary as the earthly mother of Jesus. The Bible describes Mary as “highly favored” by God (Luke 1:28). At the same time, there is no instruction in the Bible to revere those who have gone to heaven. We are to follow their example, yes, but worship, revere, or venerate, no!
When forced to admit that they do, in fact, worship Mary, Catholics will claim that they worship God through her, by praising the wonderful creation that God has made. Mary, in their minds, is the most beautiful and wonderful creation of God, and by praising her, they are praising her Creator. For Catholics, this is analogous to directing praise to an artist by praising his sculpture or painting. The problem with this is that God explicitly commands against worshiping Him through created things. We are not to bow down and worship the form of anything in heaven above or earth below (Exodus 20:4-5). Romans 1:25 could not be more clear: “They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator-who is forever praised. Amen.” Yes, God has created wonderful and amazing things. Yes, Mary was a godly woman who is worthy of our respect. No, we absolutely are not to worship God “vicariously” by praising things (or people) He has created. Doing so is blatant idolatry.
The major way Catholics “venerate” Mary and the saints is by praying to them. But prayer to anyone other than God alone is anti-biblical. Whether Mary and/or the saints are prayed to, or whether they are petitioned for their prayers-neither practice is biblical. Prayer is an act of worship. When we pray to God, we are admitting that we need His help. Directing our prayers to anyone other than God is robbing God of the glory that is His alone.
Another way Catholics “venerate” Mary and the saints is by creating statues and images of them. Many Catholics use images of Mary and/or the saints as “good luck charms.” Any cursory reading of the Bible will reveal this practice as blatant idolatry (Exodus 20:4-6; 1 Corinthians 12:1-2; 1 John 5:21). Rubbing rosary beads is idolatry. Lighting candles before a statue or portrayal of a saint is idolatry. Burying a Joseph statue in hopes of selling your home (and countless other Catholic practices) is idolatry.
The terminology is not the issue. Whether the practice is described as “worship” or “veneration” or any other term, the problem is the same. Any time we ascribe something that belongs to God to someone else, it is idolatry. The Bible nowhere instructs us to revere, pray to, rely on, or “idolize” anyone other than God. We are to worship God alone. Glory, praise, and honor belong to God alone. Only God is worthy to “receive glory and honor and power” (Revelation 4:11). God alone is worthy to receive our worship, adoration, and praise (Nehemiah 9:6; Revelation 15:4).
Did Mary consent to being the mother of Jesus?
Though Scripture does not indicate that Mary ever said the words, “I consent,” we can assume that she did consent to God’s plan that she become the mother of Jesus because of how she reacted to the news.
After the angel greeted Mary, he explained exactly what would happen: “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God” (Luke 1:35).
Then we see Mary’s reaction and her acknowledgement that she accepts these things: “‘I am the Lord’s servant,’ Mary answered. ‘May your word to me be fulfilled’” (Luke 1:38). These are words of humility and acceptance.
Every indication in Scripture is that Mary welcomed God’s plan and treasured her God-given task. In addition to her reaction to the angel’s news, we also have Mary’s song or poem of praise to God for who He is and what He will do through Jesus Christ:
“My soul glorifies the Lord
and my spirit rejoices in God my Savior,
for he has been mindful
of the humble state of his servant.
From now on all generations will call me blessed,
for the Mighty One has done great things for me-
holy is his name.
His mercy extends to those who fear him,
from generation to generation.
He has performed mighty deeds with his arm;
he has scattered those who are proud in their inmost thoughts.
He has brought down rulers from their thrones
but has lifted up the humble.
He has filled the hungry with good things
but has sent the rich away empty.
He has helped his servant Israel,
remembering to be merciful
to Abraham and his descendants forever,
just as he promised our ancestors” (Luke 1:46-55).
Mary’s praise and ready acceptance of God’s plan can be contrasted with Zechariah’s disbelief and questioning heart about the angel’s news to him. Zechariah heard the news that his wife, Elizabeth, would bear a son who would be the forerunner of the Messiah. Upon hearing the angel’s announcement, Zechariah asked, “How can I be sure of this?” (Luke 1:18). He did not immediately believe, and, for his doubting, he was made mute until his son, John, was born.
Scripture shows us that, when God asks something specific of someone, He will be persistent in His message to them. Sometimes, people move straight into His calling, like Mary, Isaiah (Isaiah 6:8), Samuel (1 Samuel 3:10), and Zacchaeus (Luke 19:5-6). And sometimes, they don’t, like Moses (Exodus 3:11), Jonah (Jonah 1:1-3), and King Saul (1 Samuel 10:20-22).
The important thing is that, because God is all-powerful and all-knowing, His purposes can never be thwarted. Psalm 33:11 tells us, “But the plans of the Lord stand firm forever, the purposes of his heart through all generations.”
King Saul was chosen as the first king of Israel and was even filled with the Holy Spirit. Yet, he eventually disobeyed God’s direct order, and God found someone else whose heart would stay true to Him.
Moses tried to come up with every excuse in the book to get out of helping free the Israelites from Egypt. God didn’t let Moses off the hook. Instead, He provided Moses with the staff, miracles, and his brother Aaron. Whom God calls, He equips.
Mary fully embraced her calling as the mother of Jesus. Her song of praise and her life will be remembered with joy for all eternity. Mary’s song is not about how she was qualified or how she agreed to God’s plans; the theme of her song was the mercy, goodness, and power of God. In His attributes Mary was assured that His long-awaited promises would be fulfilled.
What are Christian saints according to the Bible?
The word “saint” comes from the Greek word hagios, which means “consecrated to God, holy, sacred, pious." It is almost always used in the plural, “saints.” "…Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem" (Acts 9:13). "Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda" (Acts 9:32). "And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons …“ (Acts 26:10). There is only one instance of the singular use, and that is "Greet every saint in Christ Jesus…" (Philippians 4:21). In Scripture there are 67 uses of the plural “saints” compared to only one use of the singular word “saint.” Even in that one instance, a plurality of saints is in view: “…every saint…” (Philippians 4:21).
The idea of the word “saints” is a group of people set apart for the Lord and His kingdom. There are three references referring to godly character of saints: "that you receive her in the Lord in a manner worthy of the saints …" (Romans 16:2). "For the equipping of the saints for the work of service, to the building up of the body of Christ" (Ephesians 4:12). "But immorality or any impurity or greed must not even be named among you, as is proper among saints" (Ephesians 5:3).
Therefore, scripturally speaking, the “saints” are the body of Christ, Christians, the church. All Christians are considered saints. All Christians are saints-and at the same time are called to be saints. First Corinthians 1:2 states it clearly: “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy…” The words “sanctified” and “holy” come from the same Greek root as the word that is commonly translated “saints.” Christians are saints by virtue of their connection with Jesus Christ. Christians are called to be saints, to increasingly allow their daily life to more closely match their position in Christ. This is the biblical description and calling of the saints.
How does the Roman Catholic understanding of “saints” compare with the biblical teaching? Not very well. In Roman Catholic theology, the saints are in heaven. In the Bible, the saints are on earth. In Roman Catholic teaching, a person does not become a saint unless he/she is “beatified” or “canonized” by the Pope or prominent bishop. In the Bible, everyone who has received Jesus Christ by faith is a saint. In Roman Catholic practice, the saints are revered, prayed to, and in some instances, worshiped. In the Bible, saints are called to revere, worship, and pray to God alone.
When did Mary die?
The Bible last mentions Mary, the mother of Jesus, when the Holy Spirit came upon her (and many others) on the day of Pentecost (Acts 2:1-4). After that, we hear nothing else about Mary in the Bible.
Mary most likely lived out her remaining years in John’s home, according to John 19:27. We don’t know where exactly John lived. He may have had a home in Jerusalem or Ephesus. Some have suggested that, since it is probable that John oversaw many of the churches in Asia Minor, Mary moved to Ephesus with John and was part of the Ephesian church where Timothy pastored (1 Timothy 1:3), but we cannot know for certain. One tradition says that Mary died in AD 43 and another in AD 48, but we have no way of confirming either date.
Traditions and legends try to fill in more detail about what could have happened to Mary in the years that followed Pentecost. One legend says that Mary never lived in Ephesus but resided in a small stone house built over a spring on a hill on the road outside Jerusalem. According to the legend, Mary’s house included a prayer chapel and an alcove in which she placed a cross. Behind her house, per the legend, Mary erected memorial stones marking various stations of the cross. Another legend says that Joseph of Arimathea, sometime after Jesus’ crucifixion, took Mary to Glastonbury in southern England. There she lived out her remaining days and was buried-along with the Holy Grail. None of these legends are corroborated by any historical evidence.
In the early 1800s, Catholic mystic Catherine Emmerich had a vision in which she claimed to have seen Mary’s final minutes. In her vision, Catherine describes the apostles’ presence at Mary’s deathbed, Peter’s administering of the Mass and extreme unction to Mary, her death (at the same hour as Jesus had died), her spirit’s ascension into heaven (accompanied by many souls released from purgatory), her burial, and her body’s assumption the following night. We have absolutely no reason to believe anything that Catherine Emmerich claims to have seen in her extra-biblical (and very Catholic) visions.
In the end, we must accept the fact that we do not have any information concerning Mary’s later life or her death. The focus of the Bible is Jesus’ death and resurrection and His continuing work in the world through the Holy Spirit. Mary’s story, although more than incidental to the story of Christ, is subordinate.
Mary was probably still alive when the gospel were written. so there was no mention of her death in them. Legend also has it than then when she died , the apostles opened the casket and here body was missing, so it has been part of ancient Christian teaching that her body and spirt was assumed into heaven. Could be possible since Elijah was also assumed into heaven, in fact in many places in the new testament, people thought Jesus was the return of Elijah, Jew still today pray for Elijah return. so saying that Mary is in heaven is not counter to scripture, it just not explicitly stated, so how would we know, I think I will have to trust the one and only apostolic church found by Christ himself. [Matthew 16-18] "And I say also unto thee, That thou art Peter, and upon this rock I will build my CHURCH; and the gates of hell shall not prevail against it"
What is the difference between veneration and worship?
In response to the accusation that they worship Mary and the saints, Catholics will often claim that they “venerate,” not worship, them. To venerate is to regard with great respect or to revere. Veneration can be defined as “respect or awe directed toward someone due to his/her value or greatness.”
The simplest definition of worship is to “ascribe worth.” Worship can be more completely defined as “showing respect, love, reverence, or adoration.” Based on the dictionary, no clear difference between veneration and worship exists. In fact, veneration and worship are often used as synonyms for each other.
But dictionary definitions are not the point. It does not matter what it is called. The Bible nowhere instructs followers of Jesus Christ to offer worship, veneration, adoration, or anything similar to anyone but God. Nowhere does the New Testament describe any followers of Jesus Christ worshiping, venerating, or adoring anyone other than God. They did not receive worship, either. Peter refused to receive adoration from Cornelius (Acts 10:25-26), and Paul and Barnabas were equally adamant that the people of Lystra not venerate them (Acts 14:15). Twice in the Book of Revelation (Revelation 19:10; 22:8), the apostle John begins to worship an angel, and the angel instructs him, “Worship God!” Mary and the saints who have gone to heaven before us would say the same thing: “Worship God!”
The Catholic Church has different degrees of worship: dulia, hyper dulia, and latria. Dulia is the honor given to the saints. Hyper dulia is the honor given to Mary alone, as the greatest of the saints. Latria is the honor given to God alone. In contrast, the Bible always ascribes honor, in the context of worship, to God alone (1 Chronicles 29:11; 1 Timothy 1:17; 6:16; Revelation 4:11; 5:13). Even if there were biblical support for different levels of worship, there still would be no biblical support for offering lower/lesser levels of worship to anyone other than God.
Only God is worthy of worship, adoration, praise (Nehemiah 9:6; Revelation 4:11; 15:4), and veneration, no matter how it is defined. Mary’s worth comes from the fact that God choose her for a glorious role and saved her from her sins through the death of Jesus Christ (Luke 1:47). The saints’ worth comes from the fact that God saved them, transformed them, and then used them in mighty and amazing ways. May we all, with Mary and the saints, fall on our knees and worship the only One who is worthy.
So to you there is no Difference between Veneration and worship, how about we honor Mary, do you see a difference, probably not, how about love Mary, would you see a difference there, again judging from you previous post, any honor, any thought, any devotion , any love is blasphemous, because it would take and the honor the love away from God. Please tell me what your definition of [Luke 1-48-50] "all generation shall call be bless" you might say that Catholic take it to far, but you don't even take it any where, Just now this we as mortal being can never love Mary more that her Devine son . if you believe she is not in heaven, then where is she, and do you pray for her soul, or was she just a vessel, a one night stand,
Is Mary the co-redemptrix / mediatrix?
Some Catholics view Mary as a co-redemptrix or a mediatrix who plays a key role in the salvation of mankind. (The suffix -trix is a feminine word ending in Latin, so a redemptrix is a female redeemer, and a mediatrix is a female mediator.) Within Catholicism, there is a drive to define a new Marian dogma in which Catholics, as a matter of faith, would be obliged to accept these three doctrines: (1) Mary participates in redemption with Jesus Christ, (2) grace is granted by Jesus only through the intercession of Mary, and (3) all prayers from the faithful must flow through Mary, who brings them to the attention of her Son. This movement would, in practice, redefine the Trinity as a kind of Quartet.
The belief in Mary as a co-redemptrix would be in addition to current Catholic teaching on Mary, which states that Mary was a virgin perpetually, that she never had intercourse with her husband, Joseph; that she never had children other than Jesus; and that she was sinless and ascended into heaven. These teachings are more than unscriptural; Scripture directly refutes them.
The idea that Mary is a co-redemptrix or mediatrix contradicts 1 Timothy 2:5, which says, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Jesus is the Mediator. There is no mediator between man and Jesus. Jesus Himself dwells in believers; thus, none is required (Colossians 1:27).
Jesus is the perfect and sole Mediator between man and God because He is the sinless Son of God. Mary was not sinless. There is no Scripture whatsoever to back the claim of Mary’s sinlessness or of her assumption into heaven. This dogma was accepted as a result of papal proclamation. In the biblical narratives, Mary is pictured as a humble and submissive young woman, faithful to God, grasping the implications of what is about to happen to her, and uttering praises and doxologies (Luke 1:46-55). In fact, in her Magnificat, Mary says, “My spirit rejoices in God my Savior” (verse 47). The clear implication of Mary’s calling God her “Savior” is that she recognized her need of salvation. Just like the rest of us, Mary needed a Savior, a Redeemer.
Jesus Himself indicated that Mary holds no special place relative to redemption or mediation. In Matthew 12:47-50, Mary and her other sons were trying to see Jesus while He was teaching. “Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.’”
Later, at the foot of the cross, Mary is a grief-stricken mother. She did not suffer for mankind as a whole; she clearly suffered her own pain and mourning. She is one of the people receiving salvation from Jesus, not a contributor to His work. She is anguished and must be cared for by the apostle John.
After Jesus’ death and resurrection, Mary was part of the community of believers continuing in prayer and supplication prior to Pentecost (Acts 1:14). Mary is “most blessed among women” (Luke 1:42) because she was the mother of the Messiah. But she is not divine and cannot be seen as part of the Trinity. She did not redeem us from sin and cannot be made part of the redemptive process.
Strawman argument - Nobody every said that she is Devine, I can act as a mediator when I pray for you, and I am not claiming any divinity when doing that. in essence we are all co-mediators when we pray for one another, and we pray to the Jesus , who is the mediator between God and Man, but we can be mediator between man and man, when we preach and when we pray.
Is it true that the bodies of some saints are incorruptible?
The Roman Catholic and Eastern Orthodox churches believe that the dead bodies of some of the saints remain miraculously incorruptible, that is, their bodies do not decay as the corpses of “normal” people would. Catholics claim that these saints’ bodies are supernaturally preserved as a fulfillment of Psalm 16:10, “Thou wilt not . . . give thy holy one to see corruption” (Douay-Rheims Bible).
Some of these “incorruptible” bodies of saints are on display in various churches and monasteries around the world. Invariably, the bodies are enshrined, and worshipers and pilgrims pay homage to the remains. There is a lengthy list of saints, including St. Silvan, St. Teresa Margaret, and St. Bernadette of Lourdes, who, after their deaths, were officially declared “incorrupt” by the Catholic Church, which means that their remains were showing little to no decomposition, or at least delayed decomposition.
Of course, a slow rate of decay is not the same as miraculous incorruptibility. Decomposition of a body depends on some external and internal environmental factors, such as the amount of oxygen and moisture to which the corpse is exposed, the ambient temperature, and the presence of various bacteria. A body encased within a dry, airtight coffin in a cold tomb will decay much more slowly than a body exposed to the elements. Nevertheless, every dead thing eventually decays, be it saint, snail, or snapdragon. The Roman Catholic Church knows this full well and takes great care to preserve the appearance of the dead saints they keep in their buildings-many of the “incorruptible” bodies have been fitted with wax masks and hand coverings to hide the fact that decomposition has indeed been occurring. A pilgrim to Lourdes to see St. Bernadette, for example, may as well be visiting a wax museum.
The bodies declared “incorrupt” by the Catholic Church have indeed seemed to decompose more slowly than normal, even without the wax touch-ups. But, again, slow decay is not necessarily miraculous. A man or woman thought to be headed for sainthood would likely have received a better coffin and a better tomb than the average person. This would greatly contribute to the preservation of the body and lead to a subsequent misunderstanding about incorruptibility.
If the body of an “incorruptible saint” was truly miraculously incorruptible, it would not need to be kept in an airtight and climate-controlled case.
The Catholic Church’s emphasis on physicality-relics, corpses, transubstantiation, icons, beads, statues, etc.-leads many away from the spiritual matters of the heart. And their fascination with the “holy” saints shifts the focus from Christ. Psalm 16:10 is a prophecy of Christ, the only holy (i.e., sinless) person ever to have lived. Jesus, the Holy One of God, truly saw no corruption, having been raised from the dead on the third day after His death.
Those who trust in Christ are promised an incorruptible body some day: “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption” (1 Corinthians 15:50-53, KJV). (The word incorruptible is also translated “imperishable” in other translations.) One day, all believers will be glorified, body and soul, both those who have died and those who remain alive at the return of Christ (cf. 1 Thessalonians 4:15-17).
An incorruptible body, does not mean that they're a saint, usually the person has lived a very holy lifestyle, and after they die, they might be put on a list to be canonized The Congregation, comprised of theologians, cardinals, archbishops and bishops, studies the person’s life and writings to ensure they are in line with the teachings of the church.
Sometimes there bodies are exhumed in order to move them a different location, and they notice that the body or part of the body is incorrupt. St Charbel Makhlouf took almost 100 years to fully decomposed, was it due to environmental factures, perhaps, but it very unusually, and borders on the miraculous.
Why did God choose Mary?
“In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a village in Galilee, to a virgin named Mary” (Luke 1:26-27, NLT). These words are familiar to most of us as part of what we call the Christmas story. Gabriel brought to Mary the news that she had “found favor with God” and would give birth to a son to reign forever on David’s throne (Luke 1:30-33). In passages that weave together like a tapestry, we discover that God had reasons for choosing the times, places, and people involved in His redemption plan (Ephesians 1:9-11). This article will explore some of the reasons that God chose Mary to be the mother of the Messiah.
1. Mary was of the right lineage. Luke traces Mary’s lineage through David, Boaz, Judah, Jacob, Isaac, and Jacob. Her son would be qualified to bear the title Son of David and be the righteous “Branch” that was to come from David’s family (Isaiah 11:1).
2. Mary was engaged to a man whose heritage would require him to visit Bethlehem at just the right time. Micah 5:2 foretold the birthplace of the Messiah, pinpointing Bethlehem in Judah. Many virgins may have known God’s favor and may have descended from King David’s line, but not many would also be in the small town of Bethlehem when it was time for the Messiah to be born.
3. Mary was a virgin. It was critical that the mother of the Messiah be a virgin in order to fulfill the prophecy of Isaiah 7:14: “The virgin will conceive and give birth to a son, and will call him Immanuel.” Matthew reminded his readers of that prophecy, which was crucial in verifying Jesus’ identity (Matthew 1:23). She could not be married, or the world would assume Jesus had an earthly father. She could not have a bad reputation, or no one would have believed her story about a virgin birth, not even her own family. The virgin birth, in bypassing a human father, circumvented the transmission of the sin nature and allowed the Messiah to be a sinless man.
4. Mary was from Nazareth. Prophecies given hundreds of years before Jesus’ birth declared that the Messiah would be of little reputation (Isaiah 53; Zechariah 9:9; cf. Matthew 2:23). To be called a Nazarene or a Galilean was something of an insult in those days (see John 1:46). Had Mary been wealthy, socially prestigious, or from an affluent city, Jesus could not have easily connected with lowly people, the ones He’d come to save (Luke 19:10; Mark 2:17). But because He was from Nazareth, Mary’s hometown, the humility and commonness prophesied about Him was fulfilled.
God may have had more reasons for choosing Mary of Nazareth, but we will have to wait until we get to heaven to find out what they are. Mary was just a person God used for His purposes. Because of certain misunderstandings about Mary, it is important to note that she was not chosen because she was more holy than other people. The angel’s address to her as “highly favored” and “blessed” (Luke 1:28, NKJV) is a reference to the uniqueness of her pending task, not to any level of virtuousness she had attained. Mary was surely a godly woman, but that is not the point. Gabriel’s emphasis was on her privilege, not her piety. She had “found favor with God” (verse 30), but that says more about God’s goodness than Mary’s. She was the recipient of God’s grace, His undeserved favor.
Mary gives us an example of total devotion to the Lord in her answer to the angel Gabriel: “I am the Lord’s servant. May it be unto me as you have said” (Luke 1:38). May we have the wisdom and grace to answer God’s call, whatever it is, the way Mary did.
Luke 28- can be translated as "Highly Favored", or "Full of Grace", - most bibles translate it as "Highly Favored", a few translate it a "Full of Grace" I think it might be important to get this right, but in old English, "Highly Favored" also can mean "Full of Grace". So when the Angel Gabriel Greets Mary with "Hail Mary" why would a Guardian Archangel creature many levels above the any human creature, use such a greeting, because she was not only a human vessel, or just a simple virgin , but because he had been directly chosen by God, to bear a holiest of sons, the son of God, she was to be the arch of the new convent. even Lucifer the light-bringer , the most beautiful and highest angle was not "Full of Grace" since he fell because he was full of pride, So a Human like Mary , was chosen to be the God-bear, and therefore she was no just "Highly Favored", but "Full of Grace" more grace that even the archangel Gabriel, that why she was troubled but his greeting,. so a human who is "Full of Grace" is many levels above the angels, and that why a human Mary sits on an Angels throne in Heaven, vacated by Lucifer, who was no longer "Highly Favored".
Who is the Queen of Heaven?
The phrase queen of heaven appears in two passages of the Bible, both in the book of Jeremiah. The first passage deals with the things the Israelites were doing that provoked the Lord to anger. Entire families were involved in idolatry. The children gathered wood, and the men used it to build altars to worship false gods. The women were engaged in kneading dough and baking cakes of bread for the “Queen of Heaven” (Jeremiah 7:18). This title referred to Ishtar, an Assyrian and Babylonian goddess also called Ashtoreth and Astarte by various other groups. She was thought to be the wife of the false god Baal, also known as Molech. The motivation of women to worship Ashtoreth stemmed from her reputation as a fertility goddess, and, as the bearing of children was greatly desired among women of that era, worship of this “queen of heaven” was rampant among pagan civilizations. Sadly, it became popular among the Israelites as well.
The second passage that refers to the queen of heaven is Jeremiah 44:17-25, where Jeremiah is giving the people the word of the Lord which God has spoken to him. He reminds the people that their disobedience and idolatry has caused the Lord to be very angry with them and to punish them with calamity. Jeremiah warns them that greater punishments await if they do not repent. They reply that they have no intentions of giving up their worship of idols, promising to continue pouring out drink offerings to the queen of heaven, Ashtoreth, and even going so far as to credit her with the peace and prosperity they once enjoyed because of God’s grace and mercy.
It is unclear where the idea that Ashtoreth was a “consort” of Yahweh originated, but it’s easy to see how the blending of paganism that exalts a goddess with the worship of the true King of heaven, Yahweh, can lead to the combining of God and Ashtoreth. And since Ashtoreth worship involved sexuality (fertility rites and temple prostitution), the resulting relationship, to the depraved mind, would naturally be one of a sexual nature. Clearly, the idea of the “queen of heaven” as the consort or paramour of the King of heaven is idolatrous and unbiblical.
There is no queen of heaven. There has never been a queen of heaven. There is most certainly a King of Heaven, the Lord of hosts. He alone rules in heaven. He does not share His rule or His throne or His authority with anyone. The idea that Mary, the mother of Jesus, is the queen of heaven has no scriptural basis whatsoever. Instead, the idea of Mary as the queen of heaven stems from proclamations of priests and popes of the Roman Catholic Church. While Mary was certainly a godly young woman greatly blessed in that she was chosen to bear the Savior of the world, she was not in any way divine, nor was she sinless, nor is she to be worshiped, revered, venerated, or prayed to. All followers of the Lord God refuse worship. Peter and the apostles refused to be worshiped (Acts 10:25-26; 14:13-14). The holy angels refuse to be worshiped (Revelation 19:10; 22:9). The response is always the same: “Worship God!” To offer worship, reverence, or veneration to anyone but God is nothing short of idolatry. Mary’s own words in her “Magnificat” (Luke 1:46-55) reveal that she never thought of herself as “immaculate” or deserving of veneration; on the contrary, she was relying on the grace of God for salvation: “And my spirit rejoices in God my Savior.” Only sinners need a savior, and Mary recognized that need in herself.
Furthermore, Jesus Himself issued a mild rebuke to a woman who cried out to Him, "Blessed is the mother who gave you birth and nursed you" (Luke 11:27), replying to her, "Blessed rather are those who hear the word of God and obey it." By doing so, He curtailed any tendency to elevate Mary as an object of worship. He could certainly have said, “Yes, blessed be the Queen of Heaven!” But He did not. He was affirming the same truth that the Bible affirms-there is no queen of heaven, and the only biblical references to the “queen of heaven” refer to the goddess of an idolatrous, false religion.
I don't think you know what the catholic Marian theology is, Mary is a women, a human. Mary is not Devine, she is a human creature, chosen by God to fulfill a mission, to be the Mother of the Messiah , the Christ the anointed one. nor is there any catholic literature that that say other wise, you seem well education and well read, so It confuses me why you keep getting what we believe about Mary all wrong,. we call her the Mother of God not because she is Devine, but because he bore a son who was Devine. quoting a pagan practice of worshiping a Devine Queen. in no way equates what Catholic believe about Mary, she is not Devine, she is only human, but were would you place her, in the Hierarchy of heaven. if you don't believe she is in heaven, we do. would you place here above Mosses, who spoke to God but never seen his face, Or is Mary higher in the hierarchy because she bore Gods son.. we place here above any human, even above Moshes or Elijah, because she bore there savior and her savior. ancient prophesies spoke about a virgin that will bare the messiah. God waited for the perfect time and the perfect person to bare his son. in order to accomplish this God gave Mary all the Graces, [luke 1:28] 'Hail Mary, full of grace" so now she sits in Heaven with all the Graces, so what does that mean, can she forgive sin, no she can not, only a Devine person can, can we worship her, no we only worship the Devine.
if Jesus is the king of heaven, and he is Devine, would he not want his mother with him. probably some where close. calling her Queen of Heaven sound appropriate.
just like calling her Mother of God, The title might be irrelevant, what you practice is what you will be judged on. and we practice that all generation will call her the most blessed among all women.
Is praying the rosary scriptural?
Praying the rosary is promoted within the Catholic Church as a means of strengthening one’s faith, resisting evil, growing spiritually, and generally benefiting society. While some of the prayer of the rosary is scriptural, the whole second half of the “Hail Mary” and portions of the “Hail, Holy Queen” are blatantly unbiblical. While the first part of the Hail Mary is almost a direct quotation from Luke 1:28, there is no scriptural basis for (1) praying to Mary, (2) addressing her as “holy,” or (3) calling her “our life” and “our hope.”
Praying the rosary involves giving attributes to Mary that the Bible never gives her. To call Mary “holy”-the Catholic Church teaches that Mary never sinned or had any taint of original sin-is not biblical. The Bible calls all believers “saints,” which can be interpreted as “holy ones,” but Scripture says that the righteousness believers have is the imputed righteousness from Christ (2 Corinthians 5:21). In this life, no one is yet sanctified from sin in practice (1 John 1:9-2:1). Jesus is called our Savior repeatedly in Scripture because He saved us from our sin. In Luke 1:47, Mary calls God her “Savior.” Savior from what? A sinless person does not need a Savior. Sinners need a Savior. Mary acknowledged that God was her Savior. Therefore, Mary acknowledged that she was a sinner.
Jesus came to save us from our sins (Matthew 1:21). The Roman Catholic Church claims that Mary was saved from sin differently from everyone else-that she was saved from sin through the immaculate conception (her being conceived free of sin). But is this teaching scriptural? The Roman Catholic Church openly admits that this doctrine is not found in Scripture. When a young man addressed Jesus as “good Master” (Matthew 19:16-17), Jesus asked why he called Him “good” since there is none good but one, God. Jesus was trying to make the young man aware that he was using the term good too loosely. In praying the rosary, Catholics use the term holy too loosely. No one, including Mary, is holy but God. This ties in with Romans 3:10-23, Romans 5:12, and countless other passages that stress the fact that in God’s eyes no one measures up. Never is Mary excluded from such all-encompassing statements.
But praying the rosary has an even more basic problem, namely, that much of the prayer is directed to Mary, not to God. We are never told in the Bible whether anyone else in heaven can even hear us. God alone is all-knowing, all-powerful, and all-present. When Jesus taught His disciples to pray, He taught them to address their prayers to God the Father. Every example of prayer in the Bible is addressed to God alone. There is never a single example of someone praying to any “saint” or angel or anyone else (besides prayers to false gods). Further, any time that a pious person prostrates himself (in a religious setting) to honor someone else besides God (chiefly to the apostles or angels), he is told to get up, to stop it (Acts 10:25-26; 14:13-16; Matthew 4:10; Revelation 19:10; 22:8-9). The Roman Catholic Church states that it worships God alone but “venerates” Mary and the saints. What is the difference? A person praying the rosary spends more time calling out to Mary than to God. For every one praise of God in the rosary, there are ten praises of Mary!
Praying the rosary also assigns a task to Mary that the Bible never assigns her. Jesus is our Redeemer (Galatians 3:13; 4:4-5; Titus 2:14; 1 Peter 1:18-19; Revelation 5:9), our heavenly Advocate (1 John 2:1), and our one and only Mediator (1 Timothy 2:5). The “Hail, Holy Queen” portion of the rosary prayer calls Mary our “most gracious advocate.” This is a direct contradiction of the clear biblical teaching that only Jesus is our go-between.
Praying the rosary requires Catholics to call upon Mary as the “holy Queen.” The only time in Scripture that the title “Queen of Heaven” is found, the term is used in a negative way (Jeremiah 7:17-19; 44:16-27). The Bible never pictures Mary as a queen; rather, she calls herself “the Lord’s servant” (Luke 1:38). She is never given a crown or authority over heaven and earth. Likewise, is it appropriate, while praying the rosary, to call Mary our “life” and “hope”? Again, these are terms that are used of God alone in Scripture (John 1:1-14; Colossians 3:4; 1 Timothy 1:1; Ephesians 2:12; Titus 2:13).
The practice of saying the rosary runs contrary to Scripture in a number of ways. Only God can hear our prayers. Only God can answer our prayers. We have one intermediary (Jesus), and it is in His name we pray, not Mary’s.
Was Joseph married before Mary?
The suggestion that Joseph was married previous to being mentioned in Scripture as Mary’s betrothed is completely fictional (Luke 1:26-27). There is no scriptural evidence, or even a subtle suggestion, that Joseph was married to anyone but Mary. We do not know the age of Joseph, and it is possible that he was considerably older than Mary was. Such an arrangement was common in those days. At the same time, it is just as likely that Joseph was only a few years older than Mary. Joseph’s age is irrelevant since it is not given in the Bible and has nothing to do with whether or not he was a widower.
The idea that Mary was Joseph’s second wife originated with Catholic tradition in an effort to explain the existence of Jesus’ “brothers and sisters” (Matthew 13:55). Some of Jesus’ siblings are even named in the Bible: James, Joseph, Simon, and Judas. Catholic tradition has long asserted that these individuals might actually be cousins of Jesus or children of Joseph from an earlier marriage. Catholics, with the help of some pseudepigraphical books, have constructed an entirely fictional account of Joseph, saying he was an older man who had been married and had many other children before courting Mary. This theory is crucial to Catholic theology in order to substantiate their doctrine that Mary remained a virgin, even after giving birth to Jesus.
It is true that Mary was a virgin when the angel Gabriel appeared to her to announce that God had chosen her to be the mother of the Messiah (Luke 1:34-35). And the Bible is clear that she was still a virgin when she gave birth to Jesus (Matthew 1:25). But Joseph had taken Mary to be his wife (Matthew 1:20), and there is no suggestion that her role as Joseph’s wife was in any way different from the role of any other wife. Matthew 1:25 says, “But he did not consummate their marriage until she gave birth to a son” (emphasis added). The word until speaks of a change to the first action. The implication is that the consummation of the marriage occurred after the birth of Mary’s son. The meaning is similar to that of this sentence: “Bobby could not access his trust fund until he turned 25.” Until means there was a time when the first action (having no access) changed to something else (access). The structure of Matthew 1:25 clearly suggests that consummation did, in fact, occur after the birth.
If other children had been present before Joseph’s marriage to Mary, it is likely they would have been mentioned in one of the gospel accounts of the birth of Christ, especially Luke’s very detailed description of the trip to Bethlehem (Luke 2:1-20) and Matthew’s report of the subsequent flight to Egypt (Matthew 2:13-15). In verse 13 Matthew records the angel telling Joseph, “Get up, . . . take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.” Joseph is to take two people, Mary and Jesus, not a larger brood from a previous marriage.
Then in Matthew 1:20-21, the angel again tells Joseph, “‘Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child’s life are dead.’ So he got up, took the child and his mother and went to the land of Israel.” Again, only Mary and the Christ Child are mentioned. There are no older children, which would imply that Jesus’ subsequent brothers and sisters were all younger and came along as the natural result of Mary and Joseph’s normal marital relations.
It is often tempting to try to make Scripture say something it does not say in order to create a theology we like. But we should remember a basic principle of scriptural interpretation: “Whenever possible, let Scripture interpret Scripture.” We get into trouble when we try to make God’s Word fit our preconceived ideas or a doctrine we find comforting. The notion of Joseph’s previous marriage is such an idea and has no foundation in God’s Word.
Did Mary have other children?
Mary, the mother of the Lord Jesus Christ, has been the subject of much speculation, primarily because so little is known about her. But one thing the Bible clearly indicates about Mary is that she had other children. How many children Mary had is up for speculation.
Luke 1 records Mary’s conversation with the angel Gabriel, who told her she was to be the mother of God’s Messiah. At that time, Mary was a young virgin engaged to be married to a man named Joseph. Some have taught that, due to the sacred nature of the virgin birth, Mary had no other children and remained a virgin throughout her life. However, Matthew 1:24-25 seems to counter that teaching and imply that Mary had other children: “When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.” The key word that tells us that Mary had other children after Jesus is until.
Until means “up to the time of.” It implies that an action did occur after a prescribed pause. Matthew did not end the sentence by saying, “He did not consummate their marriage.” He says, “He did not consummate their marriage until. . . .” This wording indicates that the action (of consummating the marriage) did occur after the birth of Christ. Matthew also makes a point of telling us that Joseph “took Mary home as his wife.” Matthew’s readers would naturally conclude that Mary became Joseph’s wife in every sense of the word. There is no scriptural evidence to support the assertion that Mary remained a perpetual virgin or that she had no other children. In fact, the Bible tells us the opposite.
Mark 6:3 records people becoming angry with Jesus when He taught in His hometown. They rejected Him as a prophet and responded, “‘Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?’ And they took offense at him.” This passage indicates that Mary had at least seven children, including Jesus. There were at least thirty years between the time of Jesus’ birth and this encounter, which allows plenty of time for other children to have joined the family as Jesus’ siblings.
John 2:12 gives us another hint as we answer the question of whether Mary had other children: “After this he went down to Capernaum with his mother and brothers and his disciples.” The fact that the words brothers and disciples are both used means that John was not referring to “spiritual” brothers but to familial relationships. The “brothers” and the “disciples” were different groups. Matthew 12:46 records a time when Jesus’ mother and brothers came to speak with Him. Mother and brothers, used as a phrase, implies a familial relationship. Scripture gives us no reason to think these were not the biological children of Mary.
Efforts to prove that Mary remained a perpetual virgin are not based on Scripture but on a misguided allegiance to a woman who was as fallible as any other human being (Romans 3:23). While Mary was chosen by God for the holiest of tasks, she was, in her own words, “a humble servant” (Luke 1:48). She obeyed the Lord with faithfulness, as did many other humble servants of the Lord such as Moses, Gideon, Elijah, and Hannah. For Mary to have had marital relations with her lawfully wedded husband, Joseph, would in no way have “defiled” her. Those normal relations would have likely produced other offspring who would have grown up with Jesus as their big brother (James 1:1; Jude 1:1-2). Mary is given no special place in Scripture, and any effort to exalt her to godlike status is man-made heresy.
So, the answer to whether Mary had other children is “yes.” How many children she had is unknown, but she probably had at least seven, including Jesus.
No - she had no children, and she remained a perpetual virgin, How do we know this, when Jesus was crucified, at the foot of the Cross Jesus ask John to look after his mother, where were his 7 other brothers, should they not be the ones taking care of her, and where were they. not supporting there brother. or is more likely that his bothers, we not biological but, just family relations, I grew up also in a close family, and people thought me and my 5 cousins were brothers,
What happened to Mary?
Mary, the mother of the Lord Jesus Christ, is one of the most famous women who have ever lived. Although her name is easily recognized, little is actually known about the woman herself, her upbringing, or her life after her Son, Jesus, returned to His heavenly Father (John 16:28; Acts 1:9-11). So what did happen to Mary after the gospel accounts?
What we know for sure is that Mary was an unmarried virgin girl when God sent the angel Gabriel to give her a message (Luke 1:26-27). She was engaged to a man named Joseph, but they had not had sexual relations (Luke 1:34; Matthew 1:18, 25). She became pregnant as a virgin through the power of the Holy Spirit, so that the Child she carried had no earthly father (Matthew 1:20; Luke 1:35). An angel also visited Joseph and told him to go ahead and take Mary as his wife, so they married and Joseph became known as the father of Jesus, even though he was not (Matthew 1:21-24; 13:55). The rest of the Christmas story found in Luke 2 gives us glimpses of Mary as she gives birth to the Savior (verse 6), is visited by the shepherds (verse 16), and is eventually found by the wise men from the East (Matthew 2:7-12).
After Jesus’ birth, as they were commanded to do under Jewish law (Exodus 13:2; Leviticus 12:6-8), Mary and Joseph brought baby Jesus to the temple to present Him to the Lord and offer the proper sacrifice. They met two prophets there who immediately recognized the Promised One of Israel. An aged woman, Anna, blessed the Child, and elderly Simon prophesied over Him, giving Mary a glimpse of the sorrow that would one day pierce her heart when her Son would suffer for the sins of the world (Luke 2:34-35).
The next time we see Mary is in Luke 2:41-52, when Jesus was twelve years old and attending Passover at the temple for the first time, as was Jewish custom. Jesus, becoming aware of His true identity, spent His time in the temple with the priests and teachers, amazing them with His wisdom. Mary and Joseph started home without Him, thinking He was with others in their caravan. They went a day’s journey before they realized He was not with them. They returned to Jerusalem and spent another three days searching for Him. Mary expressed a normal mother’s frustration when they found Him and scolded Him a bit for scaring them that way (verse 48).
Mary is not mentioned again until the beginning of Jesus’ three-year ministry. He had been invited to a wedding in the Galilean town of Cana (John 2:1-10). When the host ran out of wine, it was Mary who came to Jesus and told Him about it. Jesus then quietly performed His first miracle, turning about 150 gallons of water into fine wine (verses 6-10). After the wedding Jesus went with “his mother and his brothers and his disciples to Capernaum to stay for a few days” (verse 12). The fact that only Mary is mentioned, not Joseph, seems to indicate that her husband had died at some point during Jesus’ growing-up years.
Despite the miraculous events surrounding His birth, Mary still did not fully grasp her firstborn Son’s true purpose. Matthew 12:46-48, the next mention of Mary after the wedding in Cana, recounts an incident when she and Jesus’ brothers summoned Him as He was preaching. His response to their interruption indicates that He understood that even those closest to Him did not yet understand or believe in Him as Israel’s Messiah. In John 7:2-5, Jesus’ brothers tried again to dissuade Him from what God had sent Him to do. This may also indicate that Mary continued to be confused about His role in coming to earth.
We see Mary again at the crucifixion in John 19:25-27. She watched her holy Son be tortured and crucified. From the cross Jesus turned to His disciple John and asked him to take care of His mother from then on. So we know that John took Mary into his own home. Jesus’ choice of John to care for Mary may have been due to the fact that Jesus knew His own brothers were not yet believers and He wanted His mother to be with someone who believed in Him.
Acts 1:14 finds Mary among the disciples in the upper room after Jesus’ ascension into heaven. She was among the one hundred twenty (Acts 1:15) who were baptized in the Holy Spirit in Jerusalem on the day of Pentecost (Acts 2:1-4). It may have been only after her Son’s resurrection that Mary truly believed, as did some of her other children (Galatians 1:19). Her presence at Pentecost is the Bible’s last reference to Mary.
Since Scripture is silent about what happened to Mary after Pentecost, we have only tradition and legend to tell us what became of her. Many scholars speculate that Mary lived out her years in John’s home, either in Jerusalem or in Ephesus. Some have suggested that, since it is believed that John oversaw many of the churches in Asia Minor, Mary moved to Ephesus with him and was part of the Ephesian church where young Timothy pastored (1 Timothy 1:3), but we cannot know for certain. What we do know is that, although Mary was chosen by God for a unique assignment, she had to receive salvation by faith in her Son just as we all do (Romans 3:23; Ephesians 2:8-9; Acts 4:12). Mary is now in heaven with all the believers who have died in Christ, not because she gave birth to Jesus but because she trusted in His shed blood as payment for her sin (1 Thessalonians 5:9-10; 2 Timothy 2:11).
Why did Jesus entrust Mary to the apostle John instead of to His brothers?
When Jesus was on the cross, both the apostle John and Mary the mother of Jesus stood nearby. In John 19:26-27 we read, “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.” The clear understanding of the passage is that Jesus commanded John to care for Mary after His death.
Mary was most certainly a widow at this point in her life and also an older woman. Though she had other sons, Jesus chose John to provide care for Mary after His death. Why? Jesus’ brothers did not become believers until after His resurrection (John 7:5). Further, Jesus’ brothers were not present at His crucifixion. Jesus was entrusting Mary to John, who was a believer and was present, rather than entrusting her to His brothers, who were not believers and who were not even present at His crucifixion.
As the oldest son in His family, Jesus had a cultural obligation to care for His mother, and He passed that obligation on to one of His closest friends. John would have certainly obeyed this command. Mary was most likely one of the women in the upper room and was present when the church was established in Jerusalem (Acts 1:12-14). She probably continued to stay with John in Jerusalem until her death. It is only later in John’s life that his writings and church history reveal John left Jerusalem and ministered in other areas.
This is also confirmed by Acts 8:1 that reads, “On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.” John was still in the city at this time (perhaps one or two years after the resurrection) and was still there three years after the conversion of Paul (Galatians 2:9).
There is no contextual proof within Scripture itself that would point to Jesus broadening Mary’s role as “mother” of all Christians. In fact, Catholic teaching can only point to early church leaders as proof that Jesus meant to establish Mary’s “motherhood” to all believers in Christ or that Mary was a cooperative participant in salvation. John took Mary into his home to care for her. The Bible does not say “from that time on Mary became the mother of all believers.”
The beauty of John 19:26-27 is reflected in the care Jesus had for His mother, as well as the care John provided for her. Scripture clearly teaches the importance of caring for widows and the elderly, something Jesus personally applied during His final hours of His earthly ministry. James, the half-brother of Jesus, would later call such care for widows “pure religion.” “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).
But he did resurrect and his brother did then believe, so why now not give his mother to his so called brothers, maybe he could have or he should have, or maybe he did but it was not written in the bible, either that or perhaps the Truth is that he did not have any brothers, many passages in the bible, when they speak of Jesus bothers, most bible translation use use the word brethren, which can mean kinfolk and that can mean many people. even me and you, I would like to describe Jesus as my bother, if I do the will of God.
Was Jesus being rude to Mary when He referred to her as “woman” in John 2:4?
In John 2, Mary, Jesus, and some of the disciples are attending a wedding. In John 2:3, Mary tells Jesus that the host has run out of wine. Mary obviously wants Jesus to do something special to fix the situation; He had performed no miracles up to this point (John 2:11), and Mary undoubtedly thought it was time He showed who He was. Jesus’ response, read in modern English, strikes some people as abrupt, even impolite or rude. He responds, “Woman, what does this have to do with me? My hour has not yet come” (ESV). It’s Jesus’ addressing His mother as “Woman” that seems most rude to us.
One of the problems with translating from one language to another is that certain phrases have meanings not easily transferred. Phrases that don’t mean exactly what they say are often called “idioms,” and they can cause confusion in translation. For example, exclamations such as “heads up!” or “look out!” actually mean the opposite of their literal words-if someone yells, “Heads up!” we usually duck our heads. A native English speaker understands such idioms instinctively, but in order to translate them, we’d have to pick words that aren’t synonyms-heads up! might translate into words that mean “get down!”-or end up with a confusing phrase.
What Jesus says to His mother in John 2:4 sounds almost rude in English. However, in the original language, and in that culture, Mary would not have interpreted Jesus’ words that way. The term woman was used like we use the term ma’am. By addressing Mary this way, Jesus does distance Himself from His mother somewhat-He was exerting His independence from her wishes-but in no way was it a rude manner of speaking. Jesus lovingly uses the same word from the cross when He tells Mary that He is entrusting her to John’s care (John 19:26).
The question Jesus asks His mother isn’t rude, either. It may sound rude in the KJV: “What have I to do with thee?” (John 2:4), but it was a common idiom. In the Greek, Jesus’ question is “Ti emoi kai soi?” The phrase was used to ask of the connection between two people. The question could be translated as “What business do we have with each other?” Or, in less formal terms, “What does this have to do with me?” (ESV) or “Why do you involve me?” (NIV). Again, Jesus is expressing the fact that He is independent of His mother; as eager as Mary was to see Jesus do a miracle, she had no right to determine the time or the manner in which Jesus publicly revealed His glory. Jesus makes His point gently and without being rude, however.
Jesus concludes His statement to Mary with, “My hour has not yet come.” The reference to His “hour” or “time” (NET) means that Jesus was constantly working from a divine timetable. So, He wasn’t going to reveal His power sooner than God the Father intended (see John 5:30). One of the points Jesus made in His temptation in the desert was that there is such a thing as doing the right thing for the wrong reasons (Matthew 4:1-10). That is, it would be wrong to perform a miracle if the time and place are not according to God’s will.
Jesus did act, performing His first miracle. He turned the water into wine, but He did so in a very subtle, subdued way. Only the servants, Mary, and a few disciples even knew what He had done. The miracle was to introduce the disciples to His ability, not to show off or to go public with His power (see John 2:11).
So, Jesus isn’t being rude or dismissive in John 2:4. He’s politely pointing out that He follows God’s timing, not Mary’s; and that this is not His moment to be publicly revealed. Some of the respectful tone is lost in translation, perhaps, but Jesus was not being rude.
Here is the Catholic interpretation, Jesus was sinless, so he can not be rude to his mother, that would break the 10 commandments, so when he called her Women, at the wedding and at the foot of the cross, he was quoting the Bible, [Genisis 3:15] “And I will put enmity between thee and the WOMEN and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” and also quoting [revelations 12:1-5] "And a great portent appeared in heaven, a WOMEN clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
She brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne
GOODDAY EVERYONE,
The BENEFIT, Of THIS, Holy MOTHER MARY PRAISE, Is,
" The META -PRAISE "
*** The DAY, YOUR, DEVOTED COMMUNITY,
have Complaints, ABOUT 'bad -and dangerous aliens' .
YOU MAY ASK For HELP !
SINCERELY,
I have a better reason to celebrate: "Our People, "Our Faith...Our Savior" - Jesus. It is your choice!
Yes, but to Jesus through Mary, His Mother, is honoring His Mother (our Mother) which pleases Him. She was with Him throughout His whole Life, except when He remained behind at the Temple. She and St Joseph we’re Very worried, yet trusted in GOD. GOD loves it when we go to HIM thru His Saints. Such infinite LOVE in Heaven, our True Home!!! PRAISE GOD🙏🙏🙏 and AVE MARIA🙏🌹🙏
@@patriciagrenier9082 I am sure that God loves it when we go to him but must wonder why some don't go to HIM directly, thru Jesus, as HE authorized us. Before Jesus' resurrection only the the High Priest could enter the presence of GOD. Jesus became our High Priest. Jesus stated: "NO one goes to the FATHER except through Me, Jesus.
@@HEM33 It is certainly true that Mary was the carrier of Jesus from Divinity into a human body and, Yes, no one else was so honored. Maybe because it was not needed? John 2:1-10
“Jesus said to her, “WOMAN, (not: yes mother) what does your concern have to do with Me? My hour has not yet come.”
I do not belittle or disrespect any thing accomplished through Mary, but we must consider the context. Anyone can pray (plead) to Jesus and the FATHER concerning another person; however considering: Hebrews 4:16, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need”. The very reason why GOD created us was for fellowship. Therefore, He allows us to vent our frustrations at HIM, reason with HIM and ask HIM for an answer.
So, as Christians, if we can go Directly to the FATHER; why pray to Mary (Or anyone) to have them go to Jesus to ask Him to go to the FATHER with your request? We can go to the FATHER directly! Is that not, In effect, contrary to the FATHER’s desire for a personal relationship with us?
@@grdama they just don’t understand
@@grdama who says, that we do not pray to the father directly, anyone who prays the "our fathers" is directly praying to God. asking Mary to pray for us, is the same thing as asking you to pray for me.
Was Mary sinless?
Mary the mother of Jesus was a godly and blessed woman, but she was not without sin. Jesus was the only human without sin. Jesus “had no sin” (2 Corinthians 5:21). “In him is no sin” (1 John 3:5). Nothing of the sort is ever said of Mary or anyone else. Jesus Christ is fully human, but He is also fully God (John 1:1). He is the Lamb of God, “without blemish or defect” (1 Peter 1:19), a title and description no other person can claim.
As an ordinary part of the human race, born into the world the ordinary way, Mary was not without sin. Romans 3:23 teaches that all have sinned and fall short of God’s glory, and there is nothing in the Bible to suggest that Mary was an exception to this rule. The apostle John wrote, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us” (1 John 1:8-10). The “we” in this passage includes Mary, the mother of Jesus. To claim Mary is without sin is an example of “deceit.”
To help bolster their teaching that Mary was sinless, the Roman Catholic Church has invented the doctrine of the Immaculate Conception (formally accepted as Catholic dogma in 1854). According to this false teaching, Mary was, from her very conception in her mother’s womb, “preserved free from all stain of original sin.” That is, Mary had no sinful nature. This doctrine is neither biblical nor necessary. The virgin-born Christ Jesus was free from the stain of original sin, but it was not necessary for His mother to be-or His grandmother-or His great-grandmother, etc. How far back would we have to go to insure Jesus’ perfection, if it were necessary for Mary to be sinless?
Rather than teach that Mary was sinless, the Bible gives evidence that she was a normal person with a normal person’s need of salvation. In Mary’s praise-filled, humble prayer in Luke 1, she says, “My spirit rejoices in God my Savior” (verse 47). If she were sinless, she would not have needed a “Savior.” Mary receives a gentle rebuke from Jesus in John 2:4, which hardly seems fitting if she were sinless.
Catholicism also teaches that the reference to Mary being “highly favored” (Luke 1:28) and one who was “blessed . . . among women” (Luke 1:42) supports the view of a sinless Mary. However, neither verse makes such a claim. It is possible to be blessed and know God’s favor without being sinless. Catholic teaching also describes Mary as “full of grace,” but that phrase is found only twice in the Bible, and neither time is it in reference to Mary. Jesus is said to be “full of grace” (John 1:14), and so is Stephen (Acts 6:8).
The veneration of Mary in Catholicism and some other liturgical religious systems has led to the unbiblical claim that Mary was without sin. Other unbiblical doctrines have also cropped up around the view of a sinless Mary: the teaching that she was a perpetual virgin, that she hears and answers our prayers, that she shares in our redemption, and that she is a mediator of grace, to name a few. Those who revere a sinless Mary are being “led astray from . . . sincere and pure devotion to Christ” (2 Corinthians 11:3).
Can people in heaven pray for us?
There is no biblical evidence that any created being in heaven can pray or intercede for humans on earth. This includes Mary, church fathers, apostles, saints, and angels. Despite the beliefs of certain branches of Christianity that place undue weight on tradition, the Bible offers no proof that people in heaven can pray for us on earth.
The Bible teaches that Jesus intercedes for us in heaven.
“Who then is the one who condemns? No one. Christ Jesus who died-more than that, who was raised to life-is at the right hand of God and is also interceding for us” (Romans 8:34).
“Therefore he is able to save completely those who come to God through [Jesus], because he always lives to intercede for them” (Hebrews 7:25).
In Scripture, no human being is ever called our intercessor in heaven except for our “one mediator . . ., the man Christ Jesus” (1 Timothy 2:5).
The Bible teaches that the Holy Spirit intercedes for us.
“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words” (Romans 8:26).
The Holy Spirit aids our prayers and guides our hearts toward what pleases God, even if our deep, holy desires cannot be expressed in words.
We can pray directly to God the Father.
“If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:13).
“Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16).
Prior to Christ’s finished work on the cross, God’s people were represented before God by priests. However, when Jesus died, “the curtain of the temple was torn in two from top to bottom” (Mark 15:38). Believers in Christ in the New Testament era are priests themselves (Revelation 1:6), and our high priest is Jesus Christ (Hebrews 4:14). As children of God, believers have direct access to God in Jesus’ name. Jesus taught believers to pray directly to God (Matthew 6:9).
The Bible never tells us to pray to God via another human being in heaven. It is almost unthinkable that anyone might desire a human (or an angel) in heaven to intercede for him, especially when he can go to God directly.
Believers are assured that God hears them when they pray.
“And this is the confidence that we have toward him, that if we ask anything according to his will he hears us” (1 John 5:14).
Even if people in heaven, such as Mary or the saints, could hear people on earth, there is no biblical evidence that their petitions would carry any extra weight. No one approaches God on his or her own merits but on the merits of Christ. Also, how could created beings in heaven entertain the petitions from so many people simultaneously? Only God is omniscient.
The living are told to intercede for other living people.
We can undoubtedly pray for our Christian brothers and sisters on earth and intercede for them, and we are encouraged to do so: “Praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints” (Ephesians 6:18).
The only dead person in Scripture who made any plea for the living on earth was the rich man in Luke 16 who pled that a gospel witness be sent to his family on earth. We note that he made his “intercession” for his brothers while he was in hell and that his petition was denied (Luke 16:27-31).
God loves us and wants our fellowship.
“‘Come now, let us settle the matter,’ says the Lord. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool’” (Isaiah 1:18).
“Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me” (Revelation 3:20).
The Bible is full of God’s invitations to come to Him (see Matthew 11:28 and Revelation 22:17). Praying to God helps build a personal relationship where one can truly grow to love God. God cares for us as individuals (see Matthew 10:30), and He wants to hear from us personally. We should not farm out that privilege to anyone else, even to those who dwell in heaven.
The Bible prohibits communicating with the dead.
“When the people [instead of trusting God] say to you, ‘Consult the mediums [who try to talk to the dead] . . .,’ should not a people consult their God? Should they consult the dead on behalf of the living?” (Isaiah 8:19, AMP).
Asking people in heaven to pray for us here on earth is not quite the same as necromancy, but it is nonetheless a form of communication with the dead.
The Bible warns against praying to idols and images.
“God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:24).
We should avoid any type of worship or prayer that involves material objects, statues, icons, etc. Many prayerful appeals made to people in heaven rely heavily on icons or images, which are made by human hands. God wants to hear from us, personally, and He does not want us praying to or through any humans or man-made objects.
Christ has given us many blessings, one of which is the ability to pray to God directly. “Because of Christ and our faith in him, we can now come boldly and confidently into God’s presence” (Ephesians 3:12, NLT). With Christ, we need no others to go on our behalf, even those who live in heaven.
Is the perpetual virginity of Mary biblical?
It is the official position of the Roman Catholic Church that Jesus’ mother Mary remained a virgin for her entire life. Is this concept biblical? Before we look at specific Scriptures, it is important to understand why the Roman Catholic Church believes in the perpetual virginity of Mary. The Roman Catholic Church views Mary as "the Mother of God" and "Queen of Heaven." Catholics believe Mary to have an exalted place in Heaven, with the closest access to Jesus and God the Father. Such a concept is nowhere taught in Scripture. Further, even if Mary did occupy such an exalted position, her having sexual intercourse would not have prevented her from gaining such a position. Sex in marriage is not sinful. Mary would have in no way defiled herself by having sexual relations with Joseph her husband. The entire concept of the perpetual virginity of Mary is based on an unbiblical teaching, Mary as Queen of Heaven, and on an unbiblical understanding of sex.
So, what does the Bible say about the perpetual virginity of Mary? Using the New American Bible, which is a Catholic translation, we can see that the perpetual virginity of Mary is not taught in the Bible. Matthew 1:25 NAB tells us, "He had no relations with her until she bore a son, and he named him Jesus." He, Joseph, did not have sexual relations with her, Mary, UNTIL after she bore a son, Jesus." The meaning of this Scripture is abundantly clear. Joseph and Mary did not have sexual relations until after Jesus was born. Matthew 13:55-56 NAB declares, "Is He not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas? Are not His sisters all with us?" Catholics claim, correctly, that the Greek terms for "brothers" and "sisters" in these verses could also refer to male and female relatives, not necessarily literal brothers and sisters. However, the intended meaning is clear, they thought Jesus to be Joseph’s son, the son of Mary, and the brother of James, Joseph, Simon, and Judas, and the brother of the unnamed and unnumbered sisters. Father, mother, brother, sister. It is straining the meaning of the text to interpret “brothers” and “sisters” as "cousins" or "relatives" with the mentioning of Jesus’ mother and father.
Matthew 12:46 NAB tells us, "While He was still speaking to the crowds, His mother and His brothers appeared outside, wishing to speak with Him." See also Mark 3:31-34; Luke 8:19-21; John 2:12; and Acts 1:14. All mention Jesus’ mother with His brothers. If they were His cousins, or the sons of Joseph from a previous marriage, why were they mentioned with Mary so often? The idea of the perpetual virginity of Mary cannot be drawn from Scripture. It must be forced on Scripture, in contradiction to what the Scriptures clearly state.
What is the Hail Mary that Catholics say so often?
The “Hail Mary,” Ave Maria in Latin, is a Roman Catholic prayer to the Virgin Mary that consists of salutations and a plea for her intercession. Also, the term "Hail Mary pass" was used by the press to describe a pass by Dallas Cowboys quarterback Roger Staubach in a 1975 divisional playoff game and has come to be synonymous in football with a long pass that has little chance of success. The text of the Hail Mary prayer incorporates two Bible passages: “Hail, full of grace, the Lord is with thee" (Luke 1:28) and “Blessed art thou amongst women and blessed is the fruit of thy womb" (Luke 1:42). The first passage is the angel Gabriel’s greeting to Mary when he came to inform her that she had been chosen to bear the Messiah. The second is her cousin Elizabeth’s greeting to Mary when Mary came to visit her cousin, who was also pregnant at the time with John the Baptist. The third part of the Hail Mary prayer is not from the Bible and is, in fact, in direct contradiction to Scriptural truth: “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.”
This last part of the Hail Mary prayer has three unbiblical parts to it. First, Mary is not and never was “holy.” Mary was a human being who was born, as all humans are, with a sin nature and who recognized that she needed a Savior. In fact, the very passage used in the Hail Mary, known as Mary’s Magnificat (Luke 1:46-55), contains the declaration “my spirit rejoices in God my Savior,” a clear indication that she understood her need for a Savior from sin. The Bible never says that Mary was anyone but an ordinary human whom God chose to use in an extraordinary way. Yes, Mary was a righteous woman and favored (graced) by God (Luke 1:27-28). At the same time, Mary was a sinful human being who needed Jesus Christ as her Savior, just like everyone else (Ecclesiastes 7:20; Romans 3:23; 6:23; 1 John 1:8).
The second unbiblical part of the Hail Mary is addressing Mary as the “Mother of God.” Mary was the human mother of the human Jesus Christ, who was indeed God incarnate. But she was not the mother of God, neither is she the ”queen of heaven,” another title given to her by the Catholic Church which has no basis in Scripture. God doesn’t have a mother, nor does He have a queen. He is an eternal, infinite Being, uncreated and unborn, self-sufficient and self-sustaining.
The third unbiblical statement in the Hail Mary is the plea for her to “pray for us sinners.” Here we see the unbiblical practice of praying to Mary to intercede with God for us. First, we do not need another intercessor with God. Christ is the only intercessor we need. Through Jesus and Him alone, we have direct access to the Father. Christ alone mediates and intercedes between God and man. “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Prayer to anyone other than God alone is anti-biblical. Praying to Mary or petitioning her to pray for us is against the Scriptures. Prayer is an act of worship. When we pray to God, we are admitting that we need His help. Directing our prayers to anyone other than God is robbing God of the glory that is His alone, something God hates and will not tolerate (Isaiah 42:8).
While Mary was certainly a godly young woman greatly blessed in that she was chosen to bear the Savior of the world, she was not in any way divine, nor was she sinless, nor is she to be worshiped, revered, venerated, or prayed to.
No Catholic worships Mary, jeez it's been 2000 years, how does this nonsense persist?
guadalap mother of sins
Jesus carried our sins to the cross. Offering His broken body for our sins. Mary is the Ark of the New Covenant. She is without sin, ever. A wondrous Grace given Her by Her SON
PLEASE. VIRGIN. MARY. I. WANT. YOU. TO. TAKE. AWAY. MY. EPILEPSY. AND. MY. WOUND. AND. MY WOUND. AND. MY. FINGERS. TO. GET. HESL. AND. MY. EYES. TO. TO. GET BETTER. SO. I. CAN. SEE BETTER. WATCH. OVER. MY. MOTHER. TAKE. AWAY. HER. SINKNESS. AND. MY. DAD. TO