< Differences in What Christians Teach on Mary

March 7, 2026

First let’s look at the real Mary

Mary was a godly Jewish virgin girl, from the tribe of Judah (Luke 3:33), and betrothed to Joseph (Luke 2:4-7). Apart from what Medieval legends claim, we don’t know very much about Joseph. Joseph was a godly Jewish man (Matthew 1:20,24) a carpenter (Matthew 13:55), from the tribe of Judah, a descendent of David (Matthew 1:1-16; Luke 1:27), from the kingly line up through Jeconiah (=Jehoiachin) and Zerubabbel (Matthew 1:11-12).

In Luke 1:26-27, Mary lived in the town of Nazareth in Galilee.

In Matthew 1:23-25, Luke 1:26-56, and Isaiah 7:14; Genesis 3:15 (partial), Mary was a virgin when Jesus was born.

In Luke 2:15-52 and Micah 5:2, because of the census for the tax, Joseph and Mary traveled to Bethlehem in Judea where Jesus was born. (There were two towns in Israel named Bethlehem, but this was the Bethlehem Ephratha in Judea.)

In Luke 3:23 and John 6:42, Joseph was Jesus’ father by adoption.

In Matthew 2:11-14,20-23, after Jesus’ birth, the family went down to Egypt until Herod the Great died. Then they returned to their hometown of Nazareth in Galilee.

In Matthew 1:16,18-25 and Isaiah 7:14, Joseph and Mary married; however, Joseph and Mary had no sexual union until after Jesus was born.

In Matthew 13:55-56 and Mark 6:3, Jesus’ had brothers name James, Joses, Judas and Simon. Jesus also had sisters.

In Luke 1:47, Mary acknowledged that she needed a Savior too.

Luke 2:41-52 Mary was unhappy that she could not find Jesus, who was in the Temple.

In Matthew 12:46-50, Mark 3:31-35, and Luke 8:19-21, Mary and Jesus’ brothers approached Jesus when He was ministering.

In John 2:1-12, Mary asked Jesus to turn water into wine for a wedding feast.

In John 19:25-27 and Acts 1:13-14, we don’t know how long Mary and Joseph were married, but by the time of Jesus’ ministry and death Joseph is no longer mentioned; perhaps he passed away by then.

In Luke 1:48, Mary prophesied that all nations would call her blessed.

Now Let’s Look at Examples Advocating a Fake Mary

2 Corinthians 11:2-4 “I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ. I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ. For if someone comes and proclaims a Jesus other than the One we proclaimed, or if you receive a different spirit than the One you received, or a different gospel than the one you accepted, you put up with it way too easily.” (Berean Bible)

A Roman Catholic wrote, “Many protestant don't believe in the Assumption of Mary but they can't prove the early Church did NOT believe in it. Don't let your pride bring down you to hell!”

https://www.facebook.com/groups/196783340920609/posts/1602828656982730/ 3/5/2026 (written 8/15/2024)

1878-1903 Leo XIII (1878-1903) in a papal decree called Protestants "enemies of the Christian name."

1985: Pope John Paul II recognized Mary as co-redemptrix” during a speech in Guayaquil, Ecuador. He said, in part, “Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity...In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son.” ₄

In Vatican II non-Catholic Christians are called "separated brethren".

“It is sometimes asked why Our Lady asked for Communions of reparation on five first Saturdays, instead of some other number. Our Blessed Lord answered that question when He appeared to Sr. Lucia May 29, 1930. He explained that it was because of five kinds of offenses and blasphemies against the Immaculate Heart of Mary, namely: blasphemies against her Immaculate Conception, against her perpetual virginity, against the divine and spiritual maternity of Mary, blasphemies involving the rejection and dishonoring of her images, and the neglect of implanting in the hearts of children a knowledge and love of this Immaculate Mother.”

https://holycross-olog.vermontcatholic.org/five-first-saturdays-devotion#:~:text=He%20explained%20that%20it%20was,and%20dishonoring%20of%20her%20images%2C 3/5/2026

A Roman Catholic once asked, “why are Protestants afraid of Mary?” Protestants are not. They are not afraid of the real Mary; I actually named one of my daughters Mary in honor of her. And we are no more afraid of a fake Mary than we are of a demon. But just like Paul in 2 Corinthians 11:2, we are not ashamed to say that we are afraid that a spiritual counterfeit will take people away from their pure devotion to Jesus Christ. Our message is that Roman Catholics and Eastern Orthodox ought to be afraid of the effects of things that would take away from our devotion to Christ.

As one Roman Catholic priest in France said, “Prayers to Mary are more effective than prayers to Jesus, because every good boy obeys his mother.” “Traditionalists” like Eastern Orthodox and Roman Catholics see the heavy crust of accretion of doctrine over the centuries as a good thing; Protestants see it as a bad thing that “insulates” people from pure devotion to Jesus Christ.

Details of Various Teaching on “Mary”

Teachings in bright yellow background with a strikethrough were not taught by any known Christians prior to 325 A.D. There was not a consensus of 4 or more for teachings in pale yellow.

MARY’S LIFE AND ROLE

-My1. Mary mother of God (2-0)

-My2. Mary had other children (4.5–2.5)

-My3. Mary never sinned or had original sin (0)

-My4. Mary is the co-redeemer or co-mediator (0)

-My5. Mary suffered for us at Jesus’ crucifixion (0)

-My6. Mary had six other sufferings for us too (0)

-My7. Bodily assumption of Mary into heaven (0)

-My8. Mary is the Queen of Heaven (0)

-My9. Mary’s intercession in our conversion (0)

-My10. Mary is Heaven’s Gate (0)

-My11. Mary had a special sacred heart (0)

DEVOTION TO MARY

-De1. Mary like the new Eve, mother of all living (3-0)

-De2. No devotion/adoration to a human besides Jesus (1-0)

-De3. Veneration of Mary (0)

-De4. Mary has unlimited stores of merit (0)

-De5. Pray to Mary or say Hail Mary’s (0-1)

-De6. Devoted to Mary or a specific Mary ex: Guadalupe (0-1)

-De7. Visions of Mary (0)

-De8. Accept a Mary supporting heretical book (0)

-De9. Mary takes scapula wearer from purgatory (0)

-De10. Rosary beads (0)

Mary’s Life and Role

-My1. Mary mother of God (2-0)

There are two issues here with this phrase.

Modalism: Was Mary the mother of God the Father and God the Holy Spirit too? The unfortunate wording of the phrase “Mary mother of God” sounds like it. Roman Catholics, Eastern Orthodox, and Copts don’t appear to care; actually they are not modalists, but in their zeal to exclude Nestorians their wording has gone to the other extreme and uses a phrase that smacks of modalism.

Incarnation: If I travel through a tunnel, perhaps in a car, does the tunnel change me at all? – no. When Jesus was conceived and born, was Jesus born “through” Mary like a tunnel, or “from” Mary with Jesus having a change from Mary? Some Nestorians would say the first. Eastern Orthodox, Protestants, Roman Catholics, and Copts would all agree on the latter. Before the incarnation, Jesus Christ, God the Son, was not human. He was not descended from David, from the tribe of Judah, or Jewish. In a way that is a mystery to us, God the Son went from non-human to a human. Jesus received human DNA from Mary. Nestorians say that Jesus had two wills: human and divine. They would say that Jesus was the mother of Jesus’ human will, but not divine. Everyone else says that Jesus had only one will; God the Son was just “one person”, and Mary was His mother.

Protestants universally are fine with the phrase “Mary mother of God the Son”.

Origen? (225-254/254 A.D.) (partial) It is said that Socrates of Constantinople in the fifth century said Origen used the term Mother of God” in Historia Ecclesiastica book 7, ch.32, but there is no evidence of this either in Origen’s original writings or in Rufinus’ translation of them.

Peter of Alexandria (306,285-311 A.D.) “Therefore, when the holy prophets, and all, as I have said, who righteously and justly walked in the law of the Lord, together with the entire people, celebrated a typical and shadowy Passover, the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ, being in the end of the world born according to the flesh of our holy and glorious lady, Mother of God, and Ever-Virgin, and, of a truth, of Mary the Mother of God; and being seen upon earth, and having true and real converse as man with men, who were of the same substance with Him, according to His human nature, Himself also, with the people,” fragment 5.7 p.282

Alexander of Alexandria (312-326 A.D.) “After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body, of Mary Mother of God, who in the end of the world came to the human race to put away sin, was crucified and died, and yet did He not thus perceive any detriment to His divinity, being raised from the dead, taken up into heaven, seated at the right hand of majesty.” Epistles on the Arian Heresy ch.12 p.296

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Hegemonius (before 348 A.D.) telling of Archelaus (277/278 A.D.) “Into him the Spirit was poured; and as that Spirit could not abide upon all men, but only on Him who was born of Mary the mother of God, so that Spirit, the Paraclete, could not come into any other, but could only come upon the apostles and the sainted Paul.” (Archelaus is speaking) Disputation with Manes ch.34 p.208

Life of Antony (356-362 A.D.) ch.36 p.206 “Thus Abraham beholding the Lord rejoiced; so also John at the voice of Mary, the God-bearer, leaped for gladness.”

Athanasius (356-360 A.D.) “John, while yet in the womb, leapt for joy at the voice of Mary Bearer of God [theotokou];” Four Discourses Against the Arians Discourse 3 ch.26 (ch.33) p.411 See also ibid ch.33 p.412.

Athanasius (331 A.D.) called Mary the bearer of God (theotokon) in Four Discourses Against the Arians Discourse 3 ch.14 p.401

Gregory of Nyssa (c.356-397 A.D.) calls Mary “Mother of God” On Virginity ch.13 p..359

Theodoret of Cyrus (423-458 A.D.) affirms orthodox doctrine but says it does not really matter the term we use. Letter 16 p.255

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

Council of Ephesus (Jun/Sep 431 A.D.) condemned Nestorius and affirmed that Mary should be called theotokos, “the mother of God”

Cyril of Alexandria (c.444 A.D.) “And it is with reference to this notion of a union without confusion that we proclaim the holy Virgin to be the mother of God, because God the Word was made flesh and became man, and by the act of conception united to Himself the temple that He received from her.” Cyril’s Commentary on Luke. Luke 2.

Council of Constantinople II (553 A.D.) says that we should call Mary the Mother (genetrix) of God. Session 1 p.302

Agatho to the Council of Constantinople (Nov. 680 A.D.) mentions Mary mother of God. “Moreover we confess that one of the same holy consubstantial Trinity, God the Word, who was begotten of the Father before the worlds, in the last days of the world for us and for our salvation came down from heaven, and was incarnate of the Holy Ghost, and of our Lady, the holy, immaculate, ever-virgin and glorious Mary, truly and properly the Mother of God, that is to say according to the flesh which was born of her;” Epistle to the Council of Constantinople fifth to last paragraph.

Gregory I of Rome (590-601 A.D.) “After this vision, the young maid forsook all her former behaviour: and with great gravity reformed the levity of her childish years: which thing her parents perceiving, and demanding from whence that change proceeded, she told them what the blessed Mother of God had given her in commandment, and upon what day she was to go unto her service.” Dialogues book 4 ch.17

Theodore the Syncellus (shortly after 626 A.D.) “But the Mother of God will put an end to all your boldness and pride by its only call, because she is really the mother of He which drowned Pharaoh and all his army in the middle of the Red Sea, and discouraged and weakened all the diabolical horde." This was done and said by the archpriest, then he beseeched God and the Virgin to keep the city, the lighthouse of the law of the Christians, intact, because it is to be feared that with her even the lessons of the mystery of Christ could run into extreme danger.” Homily on the Siege of Constantinople ch.16

From the Start of Muslim conquests on (634 A.D. -)

Agapius of Hierapolis (ca.942) says that Nestorius would not preach that Mary was the Mother of God, but rather Mother of Man. p.149-150

Barlaam and Iosaph (c.1028) (towards the end) “So our Maker, moved with compassion, through the good-will of the Father, and the co-operation of the Holy Ghost, was pleased, for our sakes, to be born of an holy Virgin, Mary, the mother of God, and he, that cannot suffer, was acquainted with sufferings. On the third day he rose again from the dead, and redeemed us from our first penalty, and restored to us our first glory.”

Evagrius Scholasticus (593-594 A.D.) mentions that Nestorius refused to call Mary Mother of God. Ecclesiastical History book 1 ch.2

Among corrupt or spurious books

pseudo-Hippolytus (222-235/236 A.D.) (implied) mentions the God-bearing Mary. Discourse on the End of the World ch.1 p.242.

pseudo-Gregory Thaumaturgus (after 265 A.D.) “This song of prophecy, therefore, did the holy mother of God render to God, saying, ‘My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour: for He that is mighty hath done to me great things, and holy is His name.’ For having made me the mother of God, He has also preserved me a virgin; and by my womb the fulness of all generations is headed up together for sanctification.” This is from Four Homilies, homily 2 p.65 which is spurious. It was acknowledged as spurious by Alesio Aurelio Pellicia, an influential Italian Catholic church historian in his Polity of the Christian Church. Pellicia wrote in the eighteenth century.

pseudo-Dionysius of Alexandria (probably sixth century) extensively defends the term “mother of God”. Letter to Paul of Samosata

pseudo-Methodius (after 312 A.D.) “Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people;” Oration of Simeon and Anna ch.8 p.388

Apocalypse of the Virgin (after 431 A.D.) ch.4 p.170 “And again those who were being chastised said to her: How dost thou ask concerning us, holy lady, Mother of God? Thy blessed Son came to The earth and did not make enquiry concerning us, neither Abraham the patriarch, nor John the Baptist, nor Moses the great prophet, nor the Apostle Paul, and unto us their light shone not: and now, all holy Mother of God, the armour of the Christians, the bringer of great comfort on account of the Christians, how dost thou ask concerning us? Then the all holy Mother of God said to Michael, the commander-in-chief: What is their sin? And Michael, the commander-in-chief, said: These are they who did not believe in the Father and the Son and the Holy Spirit, and did not confess thee(1) to be the Mother of God, and that the Lord Jesus Christ was born of thee and took flesh, and for this cause they are chastised there.”

Among heretics

X The heretic Nestorius (451/452 A.D.) and all later Nestorians strongly objected to calling Mary the mother of God. But they do say that the Virgin Mary is the mother of our Lord.

Copts (monophysites/Miaphysites) say that Mary was the theotokos.

Monophysite John of Nikiu (c680-690 A.D.) writes about Nestorius: “For at once he set himself to teach and blaspheme God : and he refused to believe that the holy Virgin Mary was the mother of God, but called her the mother of Christ, saying that Christ had two natures; and so there arose many dissensions and great tumults in the city of Constantinople on this subject.” Chronicle ch.20

Monophysite Philoxenus of Mabbug (c.498-523 A.D.) “We confess therefore, that the Virgin is Theotokos…” Three Letters of Philoxenus Letter 3 p.122

-My2. Mary had other children (4.5–2.5)

Matthew 1:25; 12:46-50; 13:55-56; Mark 3:31-32; 6:3-4; John 2:12; 7:3-5; Acts 1:14; 1 Corinthians 9:5; Galatians 1:19

Psalm 69:8 (implied)

Ever-virgin goes against this.

Hegesippus (170-180 A.D.) says that mentions a brother of Jesus named Judas, who “bore for the faith in Christ in the time of Domitian” Five Books of Commentaries on the Acts of the Church section 1 p.764

Tertullian (207/208 A.D.) (implied) “We, for our part, say in reply, first, that it could not possibly have been told Him that His mother and His brethren stood without, desiring to see Him, if He had had no mother and no brethren.” Five Books Against Marcion book 4 ch.19 p.377

X Hippolytus bishop of Portus (225-235/6 A.D.) called Mary ever-virgin. Against Beron and Helix fragment 8 p.234

Origen (225-253/254 A.D.) (implied) “‘After this He went down to Capernaum, He and His mother and His brothers and His disciples; and there they abode not many days. And the passover of the Jews was at hand, and Jesus went up to Jerusalem, and He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting, and He made a sort of scourge of cords, and cast them all out of the temple, and the sheep and the oxen, and He poured out the small money of the changers and overthrew their tables, and to those that sold the doves He said, Take these things hence; make not My Father’s house a house of merchandize.” Origen’s Commentary on John book 10 ch.1 p.381

Origen (225-253/254 A.D.) (implied) “‘Is not this the son of the carpenter, is not His mother called Mary, and His brothers James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us?’” Commentary on John book 6 no.7 p.355

Origen (246-248 A.D.) “And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the “Antiquities of the Jews” in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ.” Commentary on Matthew book 10 no.17 p.424

X Origen (246-248 A.D.) says that “Some say, basing it on a tradition in the Gospel according to Peter as it is entitled or “The Book of James” that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end,… And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. Origen’s Commentary on Matthew book 10 ch.17 p.424

X Peter of Alexandria (306,285-311 A.D.) “Therefore, when the holy prophets, and all, as I have said, who righteously and justly walked in the law of the Lord, together with the entire people, celebrated a typical and shadowy Passover, the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ, being in the end of the world born according to the flesh of our holy and glorious lady, Mother of God, and Ever-Virgin, and, of a truth, of Mary the Mother of God; and being seen upon earth, and having true and real converse as man with men, who were of the same substance with Him, according to His human nature, Himself also, with the people,” fragment 5.7 p.282

Eusebius of Caesarea (318-325 A.D.) says that Jesus’ four brothers were James (called the Just), Joses (or Joseph), Judas, and Simon. Eusebius’ Ecclesiastical History 2:23; 3:20.

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Juvencus the Spaniard (329/330 A.D.) (partial, Joseph and a previous marriage?) said Jesus is the son of Joseph the carpenter and had brothers. Englynion book 3.26 p.74

Helvidius/Helvetius (before 383 A.D.) wrote that the reference to Jesus’ brothers and sisters proved that Mary had other children. Jerome wrote a response against that: The Perpetual Virginity of the Blessed Mary.

X Jerome of Stridon (383 A.D.) says "What darkness, what raging madness rushing to its own destruction!" (that Mary had other children). Jerome brings up all the proof-texts used to show Jesus had brothers and sisters, and gives a few complementary answers. Jerome taught that in a sense all Jews are brothers to each other in The Perpetual Virginity of the Blessed Mary ch.16 p.341 and that all believers are brothers and sisters in ibid ch.15,16 p.341. Jerome also implied that it could be another family relationship, such as cousins. As a side note, Jerome also did not believe Mary was married to Joseph (or anyone else) after Jesus in ibid ch.21 p.344.

X Epiphanius of Salamis (360-403 A.D.) taught that Jesus’ brothers and sisters were Joseph’s children from a previous marriage. See The Expositor’s Bible Commentary vol.8 p.665 for more info.

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

X Athanasius (331 A.D.) called Mary “ever-Virgin” in Four Discourses Against the Arians Discourse 2 ch.70 p.386.

X John Chrysostom (-407 A.D.) said that Mary was always a virgin, because “until” in Matthew 1:25. Homilies on Matthew Homily 5 ch.5 p.33

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

X Council of Constantinople II (553 A.D.) says Jesus Christ had His nativity of flesh from the holy and glorious Mary, always a virgin. The Capitula of the Council ch.2 p.312

X Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) mentions the ever-virgin Mary.

After the fourth century it was taken not merely in a moral sense, but in the physical also, as meaning that Mary conceived and produced the Lord clauso utero. This, of course, required the supposition of a miracle, like the passage of the risen Jesus through the closed doors. Mary, therefore, in the Catholic view, stands entirely alone in the history of the world in this respect, as in others: that she was a married virgin, a wife never touched by her husband.

X Epiphanius of Salamis (360-403 A.D.) in his seventy-eighth Heresy, combats the advocates of the opposite view in Arabia toward the end of the fourth century (367), as heretics under the title of Antidikomarianites, opposers of the dignity of Mary, i.e., of her perpetual virginity.

But, on the other hand, Epiphanius condemns, in the seventy-ninth Heresy, the contemporaneous sect of the Collyridians in Arabia, a set of fanatical women, who, as priestesses, rendered divine worship to Mary, and, perhaps in imitation of the worship of Ceres, offered little cakes (kollurivde) to her; he claims adoration for God and Christ alone. Jerome wrote, about 383, with indignation and bitterness against Helvidius and Jovinian, who, citing Scripture passages and earlier church teachers, like Tertullian, maintained that Mary bore children to Joseph after the birth of Christ.

He saw in this doctrine a desecration of the temple of the Holy Ghost, and he even compares Helvidius to Erostratus, the destroyer of the temple at Ephesus. The bishop Bonosus of Sardica was condemned for the same view by the Illyrican bishops, and the Roman bishop Siricius approved the sentence, A.D. 392.

Among corrupt or spurious works

X Pseudo-Papias (Medieval) “(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary(2), mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason.” Papias fragment 10 p.155 Anonymous fragment found in the Bodleian library with an inscription in the margin saying “Papia” (not Papias) It also says Maria is called “Illuminatrix”, which was a term for Mary in the Middle Ages.

Among heretics

X The Ebionite Protoevangelium of James (partial not) (145-248 A.D.) ch.8 p.363 said Joseph, had children before marrying Mary.

The Valentinian Gnostic Gospel of Philip (150-200/250 A.D.) (Barnstone and Meyer) p.267 said that Jesus had both a mother and sister named Mary.

-My3. Mary never sinned or had original sin (0)

No writers prior to Nicea I (325 A.D.).

After the Council of Nicea I (325 A.D.)

X Thomas Aquinas was against the concept of immaculate conception, but Duns Scotus Erigena was for it. The orthodox church agrees that Mary never sinned, but they disagree with the term “immaculate conception” because they say that nobody had the guilt of original sin from Adam.

The first to teach that Mary was free for actual sin were Augustine and the heretic Pelagius. “Augustine, for the sake of Christ’s honor, exempted Mary from willful contact with actual sin, but he expressly included here in the fall of Adam and its hereditary consequences. Pelagius, …exempted Mary (with several other saints of the Old Testament) from sin altogether.” Philip Schaff The Creeds of Christendom vol.1 p.119

X (from the web) In the same way Tertullian, Origen, Basil the Great, and even Chrysostom, with all their high estimate of the mother of our Lord, ascribe to her on one or two occasions (John ii. 3; Matt. xiii. 47) maternal vanity, also doubt and anxiety, and make this the sword (Luke 2:35) which, under the cross, passed through her soul.

Immaculate Conception: Pope Pius IX proclaimed the dogma of the Immaculate Conception of Mary on 1854-DEC-8. Many Roman Catholics believe that this refers to Jesus’ conception circa 5 to 7 BCE. In fact, it means that Mary herself was conceived free of sin before her birth circa 20 BCE.

-My4. Mary is the co-redeemer or co-mediator (0)

No writers prior to Nicea I (325 A.D.).

After the Council of Nicea I (325 A.D.)

Various popes and church councils have referred to Mary as co-redemptrix, mediatrix, and advocate:

Bernard of Clairvaux (1090 - 1153): “[Mary is called] the gate of heaven, because no one can enter that blessed kingdom without passing through her.”

Bonaventure (1221 - 1274): “As the moon, which stands between the sun and the earth, transmits to this latter whatever it receives from the former, so does Mary pour out upon us who are in this world the heavenly graces that she receives from the divine sun of justice.” ₁

Albert the Great (d.1280) “She is the Universal Dispenser of all heavenly gifts.”

St. Antoninus (died 1459): “All graces that have ever been bestowed on men, all came through Mary.” The St. Antony circa 250 – 350 was a different person, and there is no writing that says he said anything like this.

Alphonsus Mary de Liguori, canonized as Saint Alphonsus in 1839 (1750 A.D.), wrote a book “The Glories of Mary.” It continues to be published today, under various church imprimaturs. Various chapters in the book are titled: “Mary our Help,” “Mary our Mediatress,” “Mary our Advocate,” etc. ₁

1935: Pope Pius XI gave the title co-redemptrix to Mary during a radio broadcast. ₁

11/21/1964: The Chapter 8 of the Dogmatic Constitution of the Church, passed by the Vatican Council II, and “Solemnly promulgated by Holiness Pope Paul VI” states, in part:

“Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man’s salvation through faith and obedience. For as St. Irenaeus of Lyons says, she being obedient, became the cause of salvation for herself and for the whole human race. Hence not a few of the early Fathers gladly assert with him in their preaching ...’death through Eve, life through Mary.’ This union of the mother with the son in the work of salvation is made manifest from the time of Christ’s virginal conception up to his death” ₂

“Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home. Therefore the Blessed Virgin is invoked in the church under the titles of Advocate, Helper, Benefactress and Mediatrix.” ₃

“...the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator.”

“For no creature could ever be counted as equal with the Incarnate Word and Redeemer. Just as the priesthood of Christ is shared in various ways both by the ministers and by the faithful, and as the one goodness of God is really communicated in different ways to His creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source.” (Footnotes deleted) ₇

1985: Pope John Paul II recognized Mary as co-redemptrix” during a speech in Guayaquil, Ecuador. He said, in part, “Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity...In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son.” ₄

1987-MAR-25: In his encyclical Redemptoris Mater, Pope John Paul II “referred to Mary as ‘Mediatrix’ three times, and as ‘Advocate’ twice.” ₁

1997-APR-9: During an audience Pope John-Paul II referred to the role of Mary during the crucifixion of Jesus: “Mary … co-operated during the event itself and in the role of mother; thus her co-operation embraces the whole of Christ’s saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of all mankind. In union with Christ and in submission to him, she collaborated in obtaining the grace of salvation for all humanity...In God’s plan, Mary is the ‘woman’ (cf. John 2:4; John 19:26), the New Eve, united to the New Adam in restoring humanity to its original dignity. Her cooperation with her Son continues for all time in the universal motherhood which she enjoys in the order of grace. Trusting in this maternal cooperation, let us turn to Mary, imploring her help in all our needs.” ₁

1. “Rome says Mary is Co-redeemer, mediator, advocate,” Way of Life, at: http://www.whidbey.net/~dcloud/fbns/marycoredeemer.htm

2. Vatican II, “Lumen Gentium: Dogmatic Constitution of the Church,” Chapter 8, The Blessed Virgin Mary, Mother of god in the mystery of Christ and the Church, II, 56, Pages 380 & 381. Online at: http://www.cin.org/v2church.html

3. Ibid II, 62, Pages 382 & 383.

4. “Inside the Vatican,” 1997-JUL, Page 23; as cited in Reference 3.

5. J.J. Russell, “Millions petition pontiff to give Mary new status,” The Toronto Star, 2000-DEC-23, Page A20.

6. “The meaning of Mary: A struggle over her role grows within the church,” Newsweek cover story, 1997-AUG-25.

7. Vatican II, “Lumen Gentium: Dogmatic Constitution of the Church,” Chapter 8, “The Blessed Virgin Mary, Mother of god in the mystery of Christ and the Church,” III, 62. See: http://www.cin.org/v2church.html

-My5. Mary suffered for us at Jesus’ crucifixion (0)

No writers prior to Nicea I (325 A.D.).

-My6. Mary had six other sufferings for us too (0)

No writers prior to Nicea I (325 A.D.).

After the Fourth Lateran Council (1215 A.D.)

The origin of Mary’s seven suffering apparently started in 1233, the Servite Order was founded to focus on Mary’s sufferings.

-My7. Bodily assumption of Mary into heaven (0)

No writers prior to Nicea I (325 A.D.).

After the Council of Nicea I (325 A.D.)

Mixed Epiphanius of Salamis (377 A.D.) said he did not know if Mary died or not.

Many Roman Catholics believed Mary went straight into Heaven. Many Orthodox believe that Mary died, was resurrected, and then ascended to heaven.

The Book of Mary’s Repose (only surviving in Ethiopic) might have been written in the 4th century.

Sox Books Dormition Narrative were likely in the 4th century.

De Obitus S. Dominae was in the 5th century.

John of Damascus taught that Mary ascended to heaven.

pseudo-Melito of Sardis (late 5th century) taught this in de Transit Virginis.

The Protestant Henrich Bullinger in 1539 believed that Mary ascended to heaven.

Pope Pius XII, defined that Mary, “after the completion of her earthly life was assumed body and soul into the glory of Heaven.” That is, she was “taken up body and soul into heaven,” at the time of her death. She is there “exalted as Queen of the Universe.” Munificentissimus Deus (1950-NOV-1)

-My8. Mary is the Queen of Heaven (0)

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

X Rufinus (373-406 A.D.) loosely translating Origen “In the writings of Jeremiah, indeed, the moon is called the queen of heaven.” de Principiis book 1 ch.7.3 p.263

Said by a Catholic to be used at the 431 A.D. Council of Ephesus.

Pope Pius XII (implied, Queen of the universe), defined that Mary, “after the completion of her earthly life was assumed body and soul into the glory of Heaven.” That is, she was “taken up body and soul into heaven,” at the time of her death. She is there “exalted as Queen of the Universe.” Munificentissimus Deus (1950-NOV-1)

The Litany of Loreto (1587) called Mary: Queen of the Angels, Queen of Patriarchs, Queen of Prophets, Queen of Apostles, Queen of Martyrs, Queen of Confessors, Queen of Virgins, Queen of all Saints, Queen of Families^,Queen conceived without original sin, Queen assumed into Heaven, Queen of the Most Holy Rosary, Queen of Peace

-My9. Mary’s intercession in our conversion (0)

No writers prior to Nicea I (325 A.D.).

-My10. Mary is Heaven’s Gate (0)

No writers prior to Nicea I (325 A.D.).

Irenaeus of Lyons (182-188 A.D.) (partial) “By obeying, she [Mary] became a cause of salvation for herself and for the whole human race.” Irenaeus of Lyons Against Heresies book 3 ch.22.4 p.455

Said by a Catholic to be used at the 431 A.D. Council of Ephesus.

Pope Benedict XVI said that Mary is “Heaven’s Gate”. “The path to the eternal life is open to all, but it is narrow because it is demanding, asks for commitment, abnegation, and the mortification of selfishness… it is not on the” Given on Sunday august 26, 2007. From the Friday Church News Notes, Sept 14, 2007 www.wayoflife.org

My11. Mary had a special Sacred Heart (0)

No writers prior to Nicea I (325 A.D.).

After the start of Muslim conquests (634 A.D.)

This apparently originated with Bernard of Clairvaux (1113-1153) and Mechthild of Hackeborn (1240-1298).

Devotion to Mary’s sacred heart was formalized by Pius XII in 1855.

Devotion to Mary

-De1. Mary like the new Eve, mother of all living (3-0)

Justin Martyr (138-165 A.D.) “For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to thy word.' " And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.” Dialogue with Trypho ch.100 p.249

Justin Martyr (138-165 A.D.) (alternate translation) “For whereas Eve, yet a virgin and undefiled, through conceiving the word that came from the serpent, brought forth disobedience and death; the Virgin Mary, taking faith and joy, when the Angel told her the good tidings that the Spirit of the Lord should come upon her, and the power of the Most High overshadow her, and therefore the Holy One to be born of her should be the Son of God, answered, Be it done to me according to thy word. And so by means of her was he born, concerning whom we have shown so many Scriptures were spoken; through whom God overthrows the serpent, and those angels and men who have become like to it, and on the other hand, works deliverance from death for such as repent of their evil doings and believe in him” Dialogue with Trypho ch.100

Irenaeus of Lyons (182-188 A.D.)” For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience.” Irenaeus of Lyons Against Heresies book 5 ch.19.1 p.547

Irenaeus of Lyons (182-188 A.D.) “As Eve was seduced by the speech of an angel, so as to flee God in transgressing his word, so also Mary received the good tidings by means of the angel’s speech, so as to be God within her, being obedient to this word. And though the one had disobeyed God, yet the other was drawn to obey him; that of the virgin Eve, the virgin Mary might become the advocate and as by a virgin the human race had been bound to death, by a virgin it is saved, the balance being preserved- a virgin’s disobedience by a virgin’ obedience.” Irenaeus of Lyons Against Heresies book 3 ch.19

Tertullian (198-220 A.D.) “For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel.” On the Flesh of Christ ch.17 p.536

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Epiphanius of Salamis (360-403 A.D.) “Eve was called the mother of the living ...after the fall this title was given to her. True it is...the whole race of man upon earth was born from Eve; but in reality it is from Mary the Life was truly born to the world. So that by giving birth to the Living One, Mary became the mother of all living” Against All Heresies, 78,9

-De2. No devotion/adoration to a human besides Jesus (1-0)

Cyprian of Carthage (c.246-258 A.D.) “Among very many there still remains a sincere mind and a substantial religion, and a spirit devoted to nothing but the Lord and its God.” Epistles of Cyprian Letter 67 ch.8 p.372

X Pope Boniface IV. (608 A.D.) turned the Pantheon in Rome into a temple of Mary to the martyrs.

In recent times Pope Francis was devoted to Mary.

-De3. Veneration of Mary (0)

No writers prior to Nicea I (325 A.D.).

(partial) One of the oldest catacombs contains a drawing of the Madonna and Child dating back to the second century, and the oldest known request to Mary, the “Sub Tuum Praesidium”.

https://www.michaeljournal.org/articles/roman-catholic-church/item/the-last-two-remedies-the-holy-rosary-and-devotion-to-the-immaculate-heart-of-mary

Here are extracts from an interview Sister Lucia of Fatima (one of the three children to whom the Virgin Mary appeared in Portugal in 1917) gave to Father Augustin Fuentes in 1957:

"Father, the Blessed Virgin did not tell me that we are in the last times of the world, but I understood this for three reasons:

"The first is because she told me that the Devil is engaging in a battle with the Virgin, a decisive battle. It is a final battle where one party will be victorious and the other will suffer defeat. So, from now on, we are either with God or we are with the Devil; there is no middle ground.

"The second reason is because she told me, as well as my cousins, that God is giving two last remedies to the world: the Holy Rosary and devotion to the Immaculate Heart of Mary. And, being the last remedies, that is to say, they are the final ones, means that there will be no others.

"And the third, because in the plans of the Divine Providence, when God is going to chastise the world, He always first exhausts all other remedies. When He sees that the world pays no attention whatsoever, then, as we say in our imperfect way of talking, with a certain fear He presents us the last means of salvation: His Blessed Mother.

"If we despise and reject this last means, Heaven will no longer pardon us, because we will have committed a sin that the Gospel calls a sin against the Holy Spirit. This sin consists in openly rejecting — with full knowledge and will — the salvation that is put in our hands.

-De4. Mary has unlimited stores of merit (0)

No writers prior to Nicea I (325 A.D.).

-De5. Pray to Mary or say Hail Mary’s (0-1)

No writers prior to Nicea I (325 A.D.).

X Origen (225-254 A.D.) “For every prayer, and supplication, and intercession, and thanksgiving, is to be sent up to the Supreme God through the High Priest, who is above all the angels, the living Word and God. And to the Word Himself shall we also pray and make intercessions, and offer thanksgivings and supplications to Him, if we have the capacity of distinguishing between the proper use and abuse of prayer.” Origen Against Celsus book 5 ch.4 p.544

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) “Blessed Virgin Mary, who can worthily repay you with praise and thanksgiving for having rescued a fallen world by your generous consent? What songs of praise can our weak human nature offer in your honor, since it was through you that it has found the way to salvation? Accept then such poor thanks as we have to offer, unequal though they be to your merits. Receive our gratitude and obtain by your prayers the pardon of our sins. Take our prayers into the sanctuary of heaven and enable them to bring about our peace with God. May the sins we penitently bring before Almighty God through you be pardoned. May what we beg with confidence be granted through you. Take our offerings and grant our request; obtain pardon for what we fear, for you are the only hope of sinners. We hope to obtain the forgiveness of our sins through you. Blessed Lady, in you is our hope of reward. Holy Mary, help the miserable, strengthen the discouraged, comfort the sorrowful, pray for your people, plead for the clergy, intercede for all women consecrated to God. May all who venerate you, feel now your help and protection. Be ready to help us when we pray, and bring back to us the answers to our prayers. Make it your continual care to pray for the People of God, for you were blessed by God and were made worthy to bear the Redeemer of the world, Who lives and reigns fore”

Ephraim Gregory Nanzianzen mention prayer to Mary.

http://m.ccel.org/ccel/schaff/hcc3.iii.x.ix.html

But, on the other hand, the numerous writings of Athanasius, Basil, Chrysostom(-407 A.D.), and Augustine (388-430 A.D.), furnish no example of an invocation of Mary. Epiphanius even condemned the adoration of Mary, and calls the practice of making offerings to her by the Collyridian women, blasphemous and dangerous to the soul.

The Genuine Acts of Peter of Alexandria (after 384 A.D. before 858 A.D.) speaks of the “sacred relics” “the church of the most blessed mother of God, and Ever-Virgin Mary” the “cemetery of the martyrs” and the “episcopal chair”.

Pseudo-Gregory Thaumaturgus (probably after the Council of Ephesus in 431 A.D.) “Thou knowest, O Mary, things kept hid from the patriarchs and prophets. Thou hast learned, O virgin, things which were kept concealed till now from the angels. Thou hast heard, O purest one, things of which even the choir of inspired men was never deemed worthy. Moses, and David, and Isaiah, and Daniel, and all the prophets, prophesied of Him; but the manner they knew not. Yet thou alone, O purest virgin, art now made the recipient of things of which all these were kept in ignorance, and thou dost learn the origin of them. For where the Holy Spirit is, there are all things readily ordered. Where divine grace is present, all things are found possible with God. The Holy Ghost shall come upon thee, and the power of the Highest shall; overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God." And if He is the Son of God, then is He also God, of one form with the Father, and co-eternal; in Him the Father possesses all manifestation; He is His image in the person, and through His reflection the (Father's) glory shines forth.” This is from Four Homilies, which is spurious. It was acknowledged as spurious by Alesio Aurelio Pellicia, an influential Italian Catholic church historian in his Polity of the Christian Church. Pellicia wrote in the eighteenth century. Unfortunately this is quoted as genuine by Anthony M. Buono in The Greatest Marian Prayers : Their History, Meaning, and Usage 1999 p.110.

Justinian I, in a law, asked Mary for her intercession with God for the restoration of the Roman empire on the costly altar of the church of St. Sophia.

Narses, Justinian’s general, did not want to go into battle until till he had asked for her protection.

Among heretics

(Nestorian) Liturgy of Addai and Mari (seventh century) ANF vol.7 p.563 “O mother of our Lord Jesus Christ, beseech for me the only-begotten Son, who was born of thee, to forgive me my offences and my sins… O holy mother.”

-De6. Devoted to Mary or a specific Mary ex: Guadalupe (0-1)

No writers prior to Nicea I (325 A.D.).

X Cyprian of Carthage (c.246-258 A.D.) “Among very many there still remains a sincere mind and a substantial religion, and a spirit devoted to nothing but the Lord and its God.” Epistles of Cyprian Letter 67 ch.8 p.372

-De7. Visions of Mary (0)

No writers prior to Nicea I (325 A.D.).

After the Council of Ephesus (431 A.D.)

Mary of Guadalupe was a Hispanic-looking Mary who appeared four or five times in December 1531. She asked that a church be built at a site in her honor.

Mary of Fatimas appeared in Portugal in 1917.

Mary of Medjugorje 1981

-De8. Accept a Mary supporting heretical book (0)

No writers prior to 1982.

In modern times, Mary of Medjugorje was asked about the Poem of the Man-God. This Mary said, “They make good reading” (1982-1983) This book was on the Catholic Index of Forbidden Books.

His book, Poem of the Man-God is a 4,000 page book written by Maria Valtorta based on revelations she said she received from Jesus Christ in 1943-1950.

Pope Pius XII gave an Imprimatur (permission to publish) and an instruction to publish on February 26, 1948.

However, the Catholic Church condemned it in 1960.

Father Giraudo of the Holy Office in early 1962 placed the book on the Index of Forbidden Books.

Since then [1996], acceptance of The Poem has spread widely with imprimatur granted by Bishop Roman Danylak in Rome [1998] for all the approved English translations.

Cardinal Ratzinger's gave seven reasons for the 1960 condemnation the book in a letter in 1985.

See https://www.drbo.org/valtorta.htm for more info.

https://www.catholicworldreport.com/2021/09/14/a-monument-to-pseudo-religiosity-a-case-against-the-poem-of-the-man-god/

Originally composed as 10,000 handwritten pages between 1943 and 1947, the published Poem is a 4,000-page Life of Christ in which scenes describing visions are interspersed with direct commentary by Jesus and Mary. Valtorta could remember—and later clarify—what she said she saw in her visions but not the dictation she recorded through a process resembling automatic writing. Valtorta’s randomly generated texts were typed and arranged in Gospel chronology by Fr. Migliorini, who began circulating select bits privately

…

The Poem’s fundamental flaw is its claim to compensate for the inadequacies of the Gospels. As Jesus himself explains to Valtorta, the New Testament needs to be supplemented (I: p. 432) because of the evangelists’ “unbreakable Jewish frame of mind.” Their “flowery and pompous” Hebrew style kept them from writing everything that God wished. (V: p. 947) So nineteen centuries later, he finds a worthy secretary in Valtorta, his “Little John,” to expand what the Apostle St. John and the others wrote. “There is nothing of my own in this work,” she insists. (I: p. 57) She presents herself as a mere transmitter of Divine content.

But Hebrew is no “flowery” language. Neither is the simple and concrete koine Greek, in which at least three of the Gospels were composed. Moreover, the evangelist Luke was Greek, not Jewish. Nevertheless, Jesus denounces future critics of the Poem who dare to search for mistakes “in this work of divine bounty.” (V: pp. 751-52) The Poem is self-authenticating and any discrepancies were put in it by Jesus himself. (V: p. 753)

-De9. Mary takes scapula wearer from purgatory (0)

No writers prior to Nicea I (325 A.D.).

-De10. Rosary beads (0)

X Matthew 6:7 When you pray do not heap up empty phrases.

No writers prior to Nicea I (325 A.D.).

https://www.catholictradition.org/Mary/fatima26.htm

1) Whoever shall faithfully serve Me by the recitation of the Rosary shall receive signal graces.
2) I promise My special protection and the greatest graces to all who shall recite the Rosary.
3) The Rosary shall be a powerful armor against Hell. It will destroy vice, decrease sin, and defeat heresies. (Actually, were that the only promise, we should pray it for that reason. Because what have we in our world today? We are surrounded by, wherever we are in the world, vice, sin and heresy.)
4) It will cause virtue and good works to flourish. It will obtain for souls the abundant mercy of God. It will withdraw the hearts of men from the love of the world and its vanities, and will lift them to the desire of eternal things. Oh, that souls would sanctify themselves by this means.
5) The soul which recommends itself to Me by the recitation of the Rosary shall not perish.
6) Whoever shall recite the Rosary devoutly, applying himself to the consideration of its Sacred Mysteries, shall never be conquered by misfortune. God will not chastise him in His justice, he shall not perish by an unprovided death. If he be just, he shall remain in the grace of God and become worthy of eternal life.
7) Whoever shall have a true devotion for the Rosary shall not die without the Sacraments of the Church.
8) Those who are faithful in reciting the Rosary shall have during their life and at their death the light of God and the plenitude of His graces. At the moment of death they shall participate in the merits of the Saints in Paradise.
9) I shall deliver from Purgatory those who have been devoted to the Rosary.
10) The faithful children of the Rosary shall merit a high degree of glory in Heaven.
11) You shall obtain all you ask of Me by the recitation of the Rosary.
12) All those who propagate the Holy Rosary shall be aided by Me in their necessities.
13) I have obtained from My Divine Son that all the advocates of the Rosary shall have for intercessors the entire Celestial Court during their life and at the hour of death.
14) All who recite the Rosary are My sons, and brothers of My only Son, Jesus Christ.
15) Devotion to My Rosary is a great sign of predestination.

After the start of Muslim conquests (634 A.D.)

There is a legend that St. Dominic received the rosary form the Virgin Mary in 1208.

This is not a part of eastern orthodox churches, though some orthodox might use it.