For many outside of Catholicism, especially Protestant Christians, the devotion Catholics show to Mary can seem perplexing or even troubling. It’s not uncommon to hear questions like, Why do Catholics place such an emphasis on her? or Can’t you see how this is idolatry?
I’ll be honest—these were significant concerns for me, too. For a long time, I viewed Marian devotion as a major barrier to accepting Catholics as valid Christians. I saw it as a corruption of the church, elevating Mary to a status equal to or above God.
However, over time, and with careful study of Scripture, tradition, and theological insight, I discovered that the Catholic veneration of Mary is not only deeply biblical but also central to understanding Christ and His Church. In this article, I’ll address these concerns and explore why Catholics hold Mary in such high regard.
Throughout this article, I’ll frequently reference Scott Hahn’s book, Hail Holy Queen: The Mother of God in the Word of God a book that was instrumental in helping me overcome my initial objections. If you’re curious about this topic, I can’t recommend it enough. Let’s begin.
Mary Is The New Eve
The Catholic Church teaches that Mary is the New Eve, a title that all Christians should be able to embrace. Simply put, the Bible tells the story of two women: Eve and Mary.
While Eve’s “yes” to the serpent brought about the fall of humanity, Mary’s “yes” to the angel Gabriel brought about the salvation of the world. Eve’s disobedience brought sin and destruction; Mary’s obedience to God reversed that, bringing the redemption of humanity through her Son, Jesus Christ.
Just as Eve is the mother of all the living, Mary is the mother of all the living in Christ, the Mother of the Church. She is the new mother who brings life, not death, through her yes to God’s plan. Christ instituted this himself in John 19:26-27. As Jesus hung on the cross, He spoke those powerful words, “Behold your mother!” In this moment, He entrusted Mary to the care of the beloved disciple and, in doing so, gave the Church its spiritual mother as He prepared to return to the Father.
Scott Hahn shows the following message from the early church fathers, in regard to the New Eve, it is this,
“Obey God, Who is her Son, her Spouse, her Father. “Do whatever He tells you.” The medieval poets summed it up neatly by pointing out that the angel Gabriel’s Ave (the Latin greeting) reversed the name of Eva. So also did it reverse the rebellious inclination Eve left to her children—to you and me—and replace it with the readiness to obey, which Mary wants to teach us.” (Pg.31)
If this connection isn’t clear enough, consider this: Christ is the New Adam. As Scott Hahn writes in his book, “Like Adam, Jesus was tested in a garden—the garden of Gethsemane (Mt 26:36–46, Jn 18:1). Like Adam, Jesus was led to a ‘tree,’ where He was stripped naked (Mt 27:31). Like Adam, He fell into the deep sleep of death, so that from His side would come forth the New Eve (Jn 19:26–35; 1 Jn 5:6–8), His bride, the Church.” (Pg. 24)
The story of Mary parallels Eve’s in profound ways. Hahn also points out, it was Woman who led the old Adam to his first evil act in the garden. It was Woman who led the New Adam to His first glorious work of turning water into wine. The connection between Mary and Eve holds many deep theological implications. For a fuller exploration, I implore you to watch the following video from Shameless Popery: Why Catholics make such a big deal about Mary.
Mary Is Theotokos: “Mother of God”
Another title that is often given to Mary by Catholics is Theotokos, a Greek word meaning “God-bearer” or “Mother of God.” This title was formally defined at the Council of Ephesus in 431 A.D., and it speaks to a central truth of the Catholic faith: Jesus Christ is both fully divine and fully human. Therefore, since Mary is the mother of Jesus, and Jesus is God, she must also be the mother of God.
I want to stress, this isn’t something newly developed. This was a decision formed almost 1600 years ago by a council of Christians. See this direct quote from the Council of Ephesus (A.D. 431)
“If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Θεοτόκος), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, The Word was made flesh] let him be anathema.”
The implications of this belief are profound. To affirm that Mary is the Mother of God is to affirm that Jesus is truly God. This is not merely a statement of her being the mother of a human child but of the divine nature of her Son. By calling her Theotokos, Catholics acknowledge that the person in her womb was not just a human being, but the very Second Person of the Trinity. Thus, the title protects the full divinity and full humanity of Jesus, which are both essential to Christian belief.
As a protestant objector, this was very unsettling, because I would in turn have to disregard the divinity of Jesus, rather than give Mary any sort of honor. Nonetheless, I would argue, “She’s not the mother of God, but simply only the mother of Jesus”. Or moreover, I would say the classic line, “show me that in the Bible!” Well, the key Scriptural moment that supports this title comes from the Visitation of Elizabeth, In Luke 1:43. Elizabeth says, “And why is this granted to me that the mother of my Lord should come to me?” Notice that Elizabeth does not merely say “the mother of Jesus,” but rather, “the mother of my Lord.”
This is so important because the term “Lord” in the Bible only refers to God. If Elizabeth was wrong in calling Mary the “Mother of my Lord,” she would have been in error. However, Scripture indicates that this was a proper way to address Mary, further supporting her role as Theotokos—the Mother of God.
Mary Is The Queen of Heaven.
In Catholic theology, Mary holds a unique and intimate relationship with Jesus, which is often referred to as her being the Queen of Heaven. While not a literal marriage, the imagery of “spouse” showed her unique and essential role in God’s plan of salvation. Mary is united to Christ in a way that is far beyond what any other human can experience. Through her complete “yes” to God, her unwavering faith, and her pivotal role in bringing Jesus into the world, Mary becomes a partner in the greatest work of salvation history—the redemption of mankind. This union is spiritual and profound, setting her apart in the narrative of salvation.
Jesus Is the King of Heaven
To fully appreciate Mary as the Queen of Heaven, it’s important to understand the nature of Christ as the King from the House of David. Throughout Scripture, Jesus is presented as the fulfillment of Old Testament prophecies that foretold the coming of a Davidic King—a descendant of King David who would establish God’s eternal reign.
In Matthew 1:1, Jesus is explicitly called the “Son of David,” a clear reference to his royal lineage. The angel Gabriel tells Mary in Luke 1:32-33 that her son will be given “the throne of his father David” and that he will reign over the house of Jacob forever, and his kingdom will have no end. This directly links Jesus to the kingship of David, the greatest king in Israel’s history. Christ is not only a descendant of David but also the one who will bring to fulfillment God’s promise of an everlasting kingdom (2 Samuel 7:16).
Mary Is Historical
Moreover, looking to history, the way the monarchy functioned in ancient Israel provides further clarity of how Mary is queen of heaven. In the Eastern monarchies, especially in Israel, a king could have many wives, but the queen was always his mother. This was a significant cultural and political role, where the Queen mother held a position of great honor and authority. In this context, Mary’s role as the mother of Christ mirrors the role of Bathsheba, the mother of King Solomon.
In 1 Kings 2:19, we read, “So Bathsheba went to King Solomon, to speak to him on behalf of Adonijah. And the king rose to meet her, and bowed down to her; then he sat on his throne, and had a seat brought for the king’s mother; and she sat on his right.” This passage highlights Bathsheba’s position as queen mother. Despite Solomon being king, Bathsheba’s role as his mother places her at his right hand—a position of great honor, and as a result, she has the authority to intercede on behalf of others.
Scott Hahn again sheds light on the significance of this moment in his analysis of Israel’s court structure. He writes:
“Consider the following scene from early in Solomon’s reign: ‘So Bathsheba went to King Solomon, to speak to him on behalf of Adonijah. And the king rose to meet her, and bowed down to her; then he sat on his throne, and had a seat brought for the king’s mother; and she sat on his right’ (1 Kgs 2:19). This short passage packs implicit volumes about Israel’s court protocol and power structure. First, we see that the queen mother was approaching her son in order to speak on behalf of another person. This confirms what we know about queen mothers in other Near Eastern cultures. We see in the epic of Gilgamesh, for example, that the queen mother in Mesopotamia was considered an intercessor, or advocate, for the people.”(Pg.50).
Hahn goes on to explain that the king bows to his mother, honoring her requests not out of any obligation, but from filial love. This relationship between Solomon and Bathsheba foreshadows the deep spiritual bond between Christ and Mary, where Mary, as the Queen Mother, plays the role of advocate and intercessor on behalf of humanity, bringing our needs before her Son.
With this biblical and historical framework in mind, we see that Mary’s role is not only to bear Christ into the world but also to act as the Queen Mother in God’s kingdom. As the mother of the Davidic King, Mary has a position of great honor in the Kingdom of Heaven. Just as Bathsheba’s position was one of intercession and authority, so too is Mary’s. In the same way Solomon could not refuse his mother’s requests, Christ, as the King of Heaven, honors the intercession of His mother, Mary. Thus, the Catholic Church venerates Mary as the Queen of Heaven. She has a unique role in interceding for the Church and humanity before her Son.
Mary Is the New Ark of the Covenant
Another beautiful title for Mary is that of the New Ark of the Covenant. In the Old Testament, the Ark of the Covenant was the sacred container that held the tablets of the Law, the manna from the wilderness, and Aaron’s rod. It was the symbol of God’s presence on earth and was treated with the utmost reverence. In the same way, Catholics believe Mary is the New Ark because she bore in her womb the Word of God made flesh, the bread of life come down from heaven, and the eternal High Priest. Catholic Answers shows the following:
A Side-by-Side Comparison: The Old Ark vs. the New Ark
The ark traveled to the house of Obed-edom in the hill country of Judea (2 Sam. 6:1-11). Likewise, Mary traveled to the house of Elizabeth and Zechariah in the hill country of Judea (Luke 1:39).
Dressed as a priest, David danced and leapt in front of the ark (2 Sam. 6:14). John the Baptist – of priestly lineage – leapt in his mother’s womb at the approach of Mary (Luke 1:41).
David asks, “How can the ark of the Lord come to me?” (2 Sam. 6:9). Elizabeth asks, “Why is this granted to me, that the mother of my Lord should come to me?” (Luke 1:43).
David shouts in the presence of the ark (2 Sam. 6:15). Elizabeth “exclaimed with a loud cry” in the presence of Mary (Luke 1:42).
The ark remained in the house of Obed-edom for three months (2 Sam. 6:11). Mary remained in the house of Elizabeth for three months (Luke 1:56).
The house of Obed-edom was blessed by the presence of the ark (2 Sam. 6:11). The word “blessed” is used three times; surely the house was blessed by God (Luke 1:39-45).
The ark returns to its home and ends up in Jerusalem, where God’s presence and glory is revealed in the temple (2 Sam. 6:12; 1 Kgs. 8:9-11). Mary returns home and eventually ends up in Jerusalem, where she presents God incarnate in the temple (Luke 1:56; 2:21-22).
Inside the Ark: A Comparison of Contents
In the Old Ark, the stone tablets of the law – the word of God inscribed on stone. In Mary, The body of Jesus Christ – the Word of God in the flesh.
In the Old Ark, the urn filled with manna from the wilderness – the miraculous bread comes down from heaven. In Mary, the womb containing Jesus, the bread of life comes down from heaven (John 6:41).
In the Old Ark, the rod of Aaron that budded to prove and defend the true high priest. Inside Mary, The actual and eternal High Priest, Jesus.
If that doesn’t convince you enough let’s look to scripture. The connection between Mary and the Ark of the Covenant is also seen in the Book of Revelation. In Revelation 11:19, the ark of the covenant is seen in heaven, a sign of God’s glory. In the earliest days of scripture, that ark was in one scroll, not separated by chapters. Directly after the end of Rev. 11, it goes to Rev 12, with the woman who is “clothed with the sun” and crowned with stars. She is the one who births the Messiah.
Scott Hahn puts it this way, “Given the context in Revelation, this male child could only be Jesus Christ. John tells us the child “is to rule all the nations with a rod of iron,” and this clearly is a reference to Psalm 2:9, which describes the messianic king promised by God. ” (Pg. 37).
Mary Brings Us Closer To Christ
The stories of the Old Testament make more sense when seen through the lens of the New Testament, especially in relation to Mary. For example, Bathsheba’s role as queen mother in Solomon’s kingdom points to Mary as the Queen Mother of Christ, and the Ark of the Covenant, which held God’s presence, foreshadows Mary, who carries Jesus, the true presence of God. These Old Testament stories find their fulfillment in Mary, helping us understand God’s plan of salvation. It may seem like idolatry, or even insanity, to give respect to anyone but god. As Scott Hahn so greatly points out, “Mary is the test of how well a Christian has accepted the gospel. It’s not that she’s the central figure of salvation history. She’s not; Jesus is. But our understanding of Mary reveals everything about how we understand Jesus and His saving work. We live our sonship best by listening to Mary and loving as she loves. Listening means responding when she says: “Do whatever He tells you.” Loving means standing by Christ, even to the cross. Loving means choosing Him, in every instance, over sin.” (Pg.79).
I’ll put it like this, Catholics humbly go to Mary, seeking her intercession just as God himself humbly entrusted her to be His caretaker. When we honor Mary, we are imitating Christ, who honored her first by choosing her as His mother and humbling Himself to dwell in her womb.
As beloved disciples of Christ, we share in His heavenly home and His family, including His mother, Mary. The question remains, however, how many Christians are truly welcoming her into their lives and recognizing her as the “blessed” mother, as prophesied in Luke 1:48? Embracing Mary’s role is not about elevating her above Christ, but understanding her unique part in God’s salvation plan, and honoring her helps us grow closer to Christ, fulfilling the call for all generations to call her blessed.
