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Glory Darbellay

Professor Michael Gama

The Mystery of Mary and her Role in our Spiritual Life

2 October 2021

In Defense of God’s Glory

In preparing for this paper, I did as was suggested and Google-searched topics relating

to Protestant objections to the Catholic teachings and ways of relating to the Blessed Virgin

Mary. To my surprise, I discovered that Martin Luther, Huldrych Zwingli, John Calvin, and other

reformers actually adhered to many of the Catholic dogmas established at the time, like the

‘Theotokos,’ and upheld traditions that would later become dogmas, such as Mary’s

Immaculate Conception and Assumption. There was fear of exaggerated devotion, and Luther

cautioned “that we give her all too high an honor for she is accorded much more esteem than

she should be given or than she accounted to herself” (Baseley 167).

It seems that the two main concerns expressed by Protestants over the centuries with

regards to Mary are: firstly, the theological error of treating her as mediator by asking for her

intercession. And secondly, offering her the worship due to God and committing the sin of

idolatry. We also hear concerns that devotion and dogmas are not supported in Sacred

Scripture. It is understandable that many Protestants are not comfortable with the Catholic

devotions and dogmas concerning Mary. But, what if in diminishing Mary’s role in salvation

history might they also inadvertently be diminishing the beauty and majesty of God’s Glory

manifested through his Divine Plan?

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Let’s begin by looking at Mary’s role as Co-Redemptrix. Protestants take St. Paul’s

statement that “There is only one mediator between God and the human race, Christ Jesus” (1

Tim 2:5) as exclusive. The Catholic view affirms Christ as the only mediator, but observes the

reality that he involves others in his saving action as “fellow workers” (1 Cor 3:9). A Biblical

understanding of Mary’s role would support her place as cooperator ‘par excellence,’ being that

her words of consent at the Annunciation, “let it be done to me” (Lk 1:26) would open the way

for the Word to become flesh and dwell among us (Jn 1: 14). We see here that God chose to

make his plan of salvation depend on the cooperation of a woman, and consequently, that he

reinforces her as intercessor in the Wedding of Cana (Jn 2:1-12), and at the foot of the cross

when Jesus entrusts us, as sons and daughters, to her care (Jn 19:26).

The typology of Mary as the New Eve in the Protoevangelium (Rev 12:1-18) confirms her

not only as intercessor, but also as “mother of all the living” (Gn 3:20). Jesus refers to Mary as

“woman” at Cana and at the foot of the cross, calling to mind the references to Eve, who is also

called “woman” in Genesis. The Church Fathers claim that Eve’s distrust and disobedience that

brought about the fall are reversed in Mary’s obedience of faith. “As Eve believed the serpent,

so Mary believed the angel. The delinquency which the one occasioned by believing, the other

effaced by believing” (Hahn 44). Finally, we see the typology that points to Mary as the Queen

Mother who mediates at the throne of her Son (1 Kgs 2:19). Scripture shows how Mary’s

cooperation, and her obedience, were crucial for the establishment of Christ’s Kingdom.

We now examine the Protestant’s second concern that Catholics give Mary too elevated

a position, akin to the sin of idolatry. We clarify that “this very special devotion… differs

essentially from the adoration which is given to the incarnate Word and equally to the Father
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and the Holy Spirit, and greatly fosters this adoration” (Lumen Gentium 66). In other words,

right relationship with Mary will only bring us into deeper relationship with God. A Scriptural

foundation for this belief is found in the types of Mary as the New Ark of the Covenant. The Ark

of the Covenant was a sacred vessel that God commanded be built and placed in the

Tabernacle, a kind of portable temple. The ark was a place of encounter with God and where

the Ten Commandments and miraculous staff of Moses were placed (Pitre 46). The chosen

people knew well to distinguish between the importance of the ark, a vessel built to house the

Ten Commandments, and the Ten Commandments themselves, which were given to them by

God to deepen the covenant he had made with them (Ex 20:1).

In the same way, Mary as the New Ark of the Covenant brings us to encounter God and

helps us to hear the Word of God and put it into practice (Lk 11:28). The typology here is rich

and varied: as the cloud of the Lord’s Glory overshadowed the Tabernacle (Ex 40:35) and the

Holy Spirit overshadowed Mary (Luke 1:35). In the passage of the Visitation there are many

striking parallels, including: King David, who arose and went to the hill country of Judah to bring

up the ark of God (2 Sam 6:2), and Mary, who “arose and went” into the hill country of Judah

(Lk 1:39); King David, who leaped before the ark (2 Sam 6: 15), and John, who leaped at the

sound of Mary’s voice; and finally, the ark, which remained in the hill country for “three

months” (2 Sam 6:11), and Mary, who remained for three months with Elizabeth (Lk 1:56). The

book of Revelation also points to Mary as the New Ark of the Covenant, as the “ark of his

covenant appeared within his temple…which is revealed in the same chapter to be “a woman

clothed with the sun” (Rev 11:19-12:2). With this understanding of Mary as the New Ark of the

Covenant, we honor her important role as a vessel for the Word to become Flesh, and we
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acknowledge that there is a significant difference between the vessel that is prepared for and

made sacred by the Lord who dwells there, and the Lord himself.

Unpacking these Scriptural references to Mary shows that her role was foreseen by God

and prepared for through typology. What does this tell us about our God? First, that God is a

master storyteller, not only preparing imagery and words to reveal his truth in the present, but

already weaving the tapestry of Divine Revelation in the past. As we explore these types of the

Blessed Virgin Mary, we also discover a God who desires the participation of his creatures in his

life and love starting in time, and which will be brought to completion in eternity. “In

committing ourselves to Christ, we can become one spirit with him, and thereby accomplish his

will, in such wise that it will be perfect on earth as it is in heaven” (New Origen 26). He makes

us capable of living this out through the graces of Redemption and we collaborate with our

assent and fidelity. The elevated state of the victor who “will inherit these gifts” is not only

salvation, but also sonship (Rev 21:7). The honor given to Mary and the acknowledgement of

her role as Co-Redemptrix can only add to the Glory of God who has “done great things for

me.” Mary knows that “all generations will call me blessed” for his mercy is without end (Lk 1:

46-49). And so, it should be.

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Works Cited

American Bible. World Catholic Press. Catholic Book Publishing Corp. 1987.

Baseley, Joel R. Festival Sermons of Martin Luther. Dearborn, Michigan: Mark V Publications,

ISBN 0-9652301-1-2. Retrieved March 24, 2015.

Hahn, Scott. Hail Holy Queen. New York: Doubleday. 2001.

New Origen. De Orat. 26: PG 11, 501 B.

Pitre, Brant. Jesus and the Jewish Roots of Mary: Unveiling the Mother of the Messiah. New

York: Image. Penguin Random House LLC. 2018.

Second Vatican Council. Lumen Gentium. Northport, New York: Costello Publishing Company.

1998.