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Mariology – Part 2

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Mariology – Part 2 PAUL M. WILLIAMS [09/12/16] IS ROMAN CATHOLICISM TRUE CHRISTIANITY? – PART 11 MARIOLOGY – PART 2 Recap We began in our last teaching part to explore what is termed in the realm of theology, Mariology – which is the study of Mary, the mother of Jesus. We outlined the biblical portrayal of Mary, a righteous women and a humble handmaid of the Lord. She it was who was found with child of the Holy Spirit, who gave birth to Messiah and nursed Him who was called King of the Jews. We looked at the early life of Jesus and how His mother played an integral role in His nativity and in His early childhood. However, we also saw that as Jesus was growing into manhood, a clear transitioning of authority was taking place between that of His submission to his earthly parents and His submission to His Father in heaven. This was brought out most forcefully in two accounts recorded in the gospel of Luke and John – the first being Jesus’ response to Mary when being only twelve in Jerusalem (Luke 2:48-49) and the other when just beginning His ministry at the wedding in Cana of Galilee (John 2:1-5). For Roman Catholics, Mary is not merely and only the biological mother of Jesus, the vehicle used by God to bring His Son into this world. Official Catholic Church dogma teaches that Mary remained a perpetual virgin; that Mary is free from original sin (Immaculate Conception) and at the end of her life on earth, she was taken up into heaven where she continues perpetually to be the mother of God and Queen of Heaven. Catholics believe Mary to be Co-Redemptrix (female redeemer) and Mediatrix (female mediator) playing a role alongside her Son not only in His earthly ministry but even now in His heavenly ministry in the salvation of mankind! In the last teaching part, we looked in some detail at these beliefs and sought to refute them biblically. In this teaching part, we endeavour to pick up where we left off and to complete the refutation on the few points outstanding as they relate to the veneration, devotion and the offering of prayers to Mary by Roman Catholics. The Veneration of Mary Mariology as has already been pointed out, is the theological name given to the doctrinal study of Mary the mother of Jesus. Mariolatry on the other hand is the theological name given to the worship of Mary. Now, Roman Catholics take strong objection to being accused of worshipping Mary and would insist that it is not worship on par with God but rather veneration. The Latin word for veneration is the word “dulia” and entails the act of honouring another considered more worthy than oneself. In Roman Catholicism, there are three types of honour afforded those considered to be holy, namely dulia, hyperdulia and latria. In Catholic theology, dulia is the honour afforded to the Saints whilst hyperdulia is a higher and more special veneration afforded only to Mary. Finally, latria is what Catholics would deem as true worship directed only to God. On the surface, these categories of distinction may well seem perfect and in order; that is however until one asks a simple question…where can such distinctions in honour/worship be found in the Bible. For the born- again, Bible believing Christian, it must always come down to this question! Sola Scriptura is the definitive cry of the Bible believing Christian and we ought never to tire of asking the question, nay indeed, of demanding, where does is say that in the Bible? There are basically three Greek words used in the Bible for worship – Proskuneo, Latreuo and Sebomai. “Proskuneo" is by far the most common word in Greek used for worship in the New Testament, occurring some 60 times and when interpreted means to prostrate oneself in homage. “Latreuo” is the second most common word for worship in the New Testament appearing some 21 times and means “to render religious service of homage”. It is generally rendered in the KJV as “serve” or “service”. The third and least common word found in the New Testament for worship is the word “Sebo” which occurs 10 times and means “to revere”, “to reverence” or “to hold in awe”. By doing a simple word study of all the places in the New Testament where these three Greek words for worship appear one will very quickly find that there are only two categories of use that can be really drawn up. Those that fall into the category of true worship in the worship of God and those that fall into the false category of worship in the worship of false Gods which is called idolatry!! Take for instance, the words of Jesus, when tempted in the wilderness by Satan. 5And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. 6And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7If thou therefore wilt worship me, all shall be thine. 8And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. (Luk 4:5-8) The Greek word used for worship is the word “proskuneo”. Clearly, from the words of Jesus, it is only God who should be worshipped and Him alone who should be served (Grk. Latreuo). Where then I ask is the biblical warrant to worship any other than God? When such is searched for in the New Testament, at every point the division is clear, God alone is worthy of worship!! Yet, Rome insists in bringing a division, a lesser worship (veneration/devotion) that can offered to Mary than to God and an even lesser worship (veneration/devotion) to be offered to Saints. Yet once again, the New Testament knows no such division. When Cornelius fell down before Peter at his feet to worship him, Peter very hastily responded by taking him up and explaining to Cornelius that he was just a man like him. In other words, He is not God, only God is worthy of worship!! 25And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26But Peter took him up, saying, Stand up; I myself also am a man. (Act 10:25-26) Again, we see the same clarification given by John, who when falling down at the feet of an angel, was very quickly rebuked!! (See also Rev. 19:10). 8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. (Rev 22:8-9) When one puts such verses to the Roman Catholic, admittedly, they will agree and respond by saying that we don’t worship Mary!! By their neatly compartmentalised vocabulary, on paper it may appear that worship (latria) is reserved for God alone and what in fact is rendered to the Saints (dulia) and indeed more so to Mary (hyperdulia) is not worship but veneration. At this point, lest the Roman Catholic escape the charge of idolatry, we need to prod further to uncover what is meant by veneration and what this entails. In the Catechism of the Catholic Church, under the sub-heading “DEVOTION TO THE BLESSED VIRGIN”, we only find one paragraph with which to work with in seeking to gain an official insight as to where the Catholic Church stands in regards to its veneration of Mary. This paragraph reads as follows: "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." The Church rightly honors "the Blessed Virgin with special devotion. 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. This very special devotion . differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary. - Catechism of the Catholic Church, Paragraph 971 http://www.vatican.va/archive/ccc_css/archive/catechism/p123a9p6.htm The paragraph above begins with the words of Mary as recorded by Luke “…from henceforth all generations shall call me blessed” (Luke 1:48). The word henceforth is an old English word that means from now on; ”…from now on all generations shall call me blessed”. What is the reason for future generations calling Mary blessed? Is it on account of some intrinsic worth found within herself? Why no!! The context of the passage bears out fully, the reason why she shall be called blessed and it has everything to do with that Holy child found within her womb, the promised redeemer and hope of Israel, Jesus Christ!! Her blessedness has nothing to do with her and everything to do with Jesus Christ!! The hope of every Jewish woman was that she might give birth to the Messiah, and Mary had been chosen by God to be that woman!! Notice the second statement in the above paragraph; “The Church’s devotion to the blessed Virgin is intrinsic to Christian worship”.
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