|Catholic theology: Technically, it is impossible for Catholics to "worship" Mary. "Worship" has been defined as applying only to "God". The worship of Mary is termed "hyperdullation", and of the Saints, "dullation". Further, Catholics do not "pray to" Mary, they "ask Mary to pray for us." But to any non-Catholic, this is exactly the same as praising and praying to someone, i.e., worshipping them. "A rose by any other name would smell as sweet".|
|An email correspondent writes:
Please speak to and be open to hearing the perspectives of Catholics and understand what true DEVOTION and not WORSHIP OF Mary is. Mary is the window in which we look through to see Jesus. She always points to Jesus. Even if a Catholic has misunderstood who Mary is, she in turn will show them Jesus, if they are willing to see Him. She prays for us as I can pray for you, and you for your friend. She is our intercessor, and she knows Jesus, therefore a very good intercessor.
Martin Luther: You have heard today the story from the Gospel of St. Luke [2:1-14] of how it came to pass that our Lord Christ was born and then also the message of the angel, who announced who the boy was who was born. Now we shall go on and take up the message of the angel. So for today you have heard only that the child was born and that he is the Lord and Savior. Thus we spoke of the story, how it unfolded, and who the persons in it were. This article is so high that even today it is believed by only a few. Nevertheless, God has preserved it even through those who have not believed it. For at all times in the monasteries and universities there have been disputations and lectures which dealt with the fact that Christ the Lord, born of Mary, is true man and God. But it went no further than saying and hearing it. But this belief is held by the devil too and the Turks and all the godless among the Christians, and is the kind of belief which everybody believes that it is true but would not die for it, as Eck and many others show today.
If they had as much from Christ and the teaching of the gospel as from the devil, they would also think as much of Christ. The Turk [Muslim] too admits that Christ was born of the Virgin Mary, that Mary was an immaculate [?] virgin, and that Christ was more than a man; but the Word of God, as it is given in the gospel, he denies, and yet I fear that the Turk believes more of this article than does the pope. Therefore it is a high article to believe that this infant, born of Mary, is true God; for nobody's [natural] reason can ever accept the fact that he who created heaven and earth and is adored by the angels was born of a virgin. That is the article. Nobody believes it except he who also knows this faith, namely, that this child is the Lord and Savior.
But for whom was he born and whose Lord and Savior is he? The angels declare that he was born Lord and Savior. The Turks, the pope, and the scholars say the same thing, but only to the extent that it brings in money and honor. But that anyone could say, "to you is born," as the angel says, this is the faith which we must preach about. But we cannot preach about it as we would like to do. Indeed, who could ever grasp (the full meaning of) these words of the evangelist: "a Savior, who is the Lord," and, "to you"!
I know well enough how to talk about it and what to believe about it, just as others do. So there are many who have this belief and do not doubt this first belief that Christ is the Lord, the Savior, and the virgin's Son. This I too have never doubted. But if these words are planted no higher than in my thoughts, then they have no firm roots. We are certain that this was proclaimed by the angel, but the firm faith does not follow. For the [natural] reason does not understand both sides of this faith, first that Christ is a man, but also the Savior and Lord or King. This needs to be revealed from heaven. One who really has the first faith also has the other.
Who, then, are those to whom this joyful news is to be proclaimed? Those who are faint-hearted and feel the burden of their sins, like the shepherds, to whom the angels proclaim the message, letting the great lords in Jerusalem, who do not accept it, go on sleeping. Beyond the first faith there must be the second faith, that Christ is not only the virgin's Son, but also the Lord of angels and the Savior of men. The words anyone can understand, anti-sacramentarians, fanatics, sectarians, and Turks; but they do not proceed from the heart, they come only from hearing and go no farther than hearing. This is not faith, however, but only a memory of what has been heard, that one knows that he has heard it. Nobody ventures upon it, so as to stake goods, life, and honor upon it. And yet we must preach it for the sake of those who are in the multitude to whom the angel preached.
This is our theology, which we preach in order that we may understand what the angel wants. Mary bore the child, took it to her breast and nursed it, and the Father in heaven has his Son, lying in the manger and the mother's lap. Why did God do all this? Why does Mary guard the child as a mother should? And [natural] reason answers: in order that we may make an idol of her, that honor may be paid to the mother. Mary becomes all this without her knowledge and consent, and all the songs and glory and honor are addressed to the mother. And yet the text does not sound forth the honor of the mother, for the angel says, "I bring to you good news of a great joy; for to you is born this day the Savior" (Luke 2:10, 11).
I am to accept the child and his birth and forget the mother, as far as this is possible, although her part cannot be forgotten, for where there is a birth there must also be a mother. Nevertheless, we dare not put our faith in the mother, but only in the fact that the child was born. And the angel desired that we should see nothing but the child which is born, just as the angels themselves, as though they were blind, saw nothing but the child born of the virgin, and desired that all created things should be as nothing compared with this child, that we should see nothing, be it harps, gold, goods, honor, power, and the like, which we would prefer before their message. For if I receive even the costliest and best in the world, it still does not have the name of Savior. And if the Turk were ten times stronger than he is, he could not for one moment save me from my infirmity, to say nothing of the peril of death, and even less from the smallest sin or from death itself. In my sin, my death, I must take leave of all created things. No, sun, moon, stars, all creatures, physicians, emperors, kings, wise men and potentates cannot help me. When I die I shall see nothing but black darkness, and yet that light, "To you is born this day the Savior" (Luke 2:11), remains in my eyes and fills all heaven and earth.
The Savior will help me when all have forsaken me. And when the heavens and the stars and all creatures stare at me with horrible mien, I see nothing in heaven and earth but this child. So great should that light which declares that he is my Savior become in my eyes that I can say: Mary, you did not bear this child for yourself alone. The child is not yours; you did not bring him forth for yourself, but for me, even though you are his mother, even though you held him in your arms and wrapped him in swaddling clothes and picked him up and laid him down. But I have a greater honor than your honor as his mother. For your honor pertains to your motherhood of the body of the child, but my honor is this, that you have my treasure, so that I know none, neither men nor angels, who can help me except this child whom you, O Mary, hold in your arms.
If a man could put out of his mind all that he is and has except this child, and if for him everything - money, goods, power, or honor - fades into darkness and he despises everything on earth compared with this child, so that heaven with its stars and earth with all its power and all its treasures becomes as nothing to him, that man would have the true gain and fruit of this message of the angel. And for us the time must come when suddenly all will be darkness and we shall know nothing but this message of the angel: "I bring to you good news of great joy; for to you is born this day the Savior" (Luke 2:10-11).
This, then, is the faith we preach, of which the Turks and the pope and all the sectarians know nothing. The fanatics do, it is true, snatch to themselves the words of the angels, but how earnest they are is plain to see. For they receive the Word only as a piece of paper, as the cup and corporal [altar cloth] receive the body and blood of Christ. The paper does no more than contain something and pass it on to others, but yet it remains paper. Thus you copy something from one paper onto another paper; from my tongue the Word sounds in your ear, but it does not go to the heart. So they receive this greatest of treasures to their great harm and still think they are Christians, just as though the paper were to say: I certainly have in me the written words, "to you is born this day the Savior", therefore I shall be saved. But then the fire comes and burn up the paper.
Therefore this is the chief article, which separates us from all the heathen, that you, O man, may not only learn that Christ, born of the virgin, is the Lord and Savior, but also accept the fact that he is your Lord and Savior, that you may be able to boast in your heart: I hear the Word that sounds from heaven and says: This child who is born of the virgin is not only his mother's son. I have more than the mother's estate; he is more mine than Mary's, for he was born for me, for the angel said, "To you" is born the Savior. Then ought you to say, Amen, I thank thee, dear Lord.
But then [natural] reason says: Who knows? I believe that Christ, born of the virgin, is the Lord and Savior and he may perhaps help Peter and Paul, but for me, a sinner, he was not born. But even if you believed that much, it would still not be enough, unless there were added to it the faith that he was born for you. For he was not born merely in order that I should honor the mother, that she should be praised because he was born of the virgin mother. This honor belongs to none except her and it is not to be despised, for the angel said, "Blessed are you among women!" (Luke 1:28). But it must not be too highly esteemed lest one deny what is written here: "To you is born this day the Savior." He was not merely concerned to be born of a virgin; it was infinitely more than that. It was this, as she herself sings in the Magnificat: "He has helped his servant Israel" (Luke 1:54); not that he was born of me and my virginity, but born for you and for your benefit, not only for my honor.
Take yourself in hand, examine yourself and see whether you are a Christian! If you can sing: The Son, who is proclaimed to be a Lord and Savior, is my Savior; and if you can confirm the message of the angel and say yes to it and believe it in your heart, then your heart will be filled with assurance and joy and confidence, and you will not worry much about even the costliest and best that this world has to offer. For when I can speak to the virgin from the bottom of my heart and say: O Mary, noble, tender virgin, you have borne a child; this I want more than robes and guldens [dollars], yea, more than my body and life; then you are closer to the treasure than everything else in heaven and earth, as Ps. 73 (:25) says, "There is nothing upon earth that I desire besides thee."
You see how a person rejoices when he receives a robe or ten guldens. But how many are there who shout and jump for joy when they hear the message of the angel: "To you is born this day the Savior?" Indeed, the majority look upon it as a sermon that must be preached, and when they have heard it, consider it a trifling thing, and go away just as they were before. This shows that we have neither the first nor the second faith. We do not believe that the virgin mother bore a son and that he is the Lord and Savior unless, added to this, I believe the second thing, namely, that he is my Savior and Lord.
When I can say: This I accept as my own, because the angel meant it for me, then, if I believe it in my heart, I shall not fail to love the mother Mary, and even more the child, and especially the Father. For, if it is true that the child was born of the virgin and is mine, then I have no angry God and I must know and feel that there is nothing but laughter and joy in the heart of the Father and no sadness in my heart. For, if what the angel says is true, that he is our Lord and Savior, what can sin do against us? "If God is for us, who is against us?" (Romans 8:31). Greater words than these I cannot speak, nor all the angels and even the Holy Spirit, as is sufficiently testified by the beautiful and devout songs that have been made about it. I do not trust myself to express it. I most gladly hear you sing and speak of it, but as long as no joy is there, so long is faith still weak or even non-existent, and you still do not believe the angel.
You can see what our papists and Junkers [aristocrats], who have chosen innumerable saviors, have felt about this faith. Indeed, the papists still want to retain the mass, the invocation of saints, and their invented works by which we are to be saved. This is as much as to say, I do not believe in the Savior and Lord whom Mary bore; and yet they sing the words of the angel, hold their triple masses (at Christmas) and play their organs. They speak the words with their tongues but their heart has another savior. And the same is true in the monasteries: if you want to be saved, remember to keep the rule and regulations of Francis and you will have a gracious God! And at the Diet of Augsburg they decided to stick to this. In the name of all the devils, let them stick there! It has been said sufficiently that this Savior lies in the manger. But if there is any other thing that saves me, then I rightly call it my savior. If the sun, moon, and stars save, I can call them saviors. If St. Bartholomew or St. Anthony or a pilgrimage to St. James or good works save, then they surely are my savior. If St. Francis, then he is my savior. But then what is left of the honor of the child who was born this day, whom the angel calls Lord and Savior, and who wants to keep his name, which is Savior and Christ the Lord. If I set up any savior except this child, no matter who or what it is or is called, then he is not the Savior. But the text says that he is the Savior. And if this is true - and it is the truth - then let everything else go.
One who hears the message of the angel and believes it will be filled with fear, like the shepherds. True, it is too high for me to believe that I should come into this treasure without any merit on my part. And yet, so it must be. In the papacy this message was not preached in the pulpit, and I am afraid that it will disappear again. It was the other message that the devil initiated and has allowed to remain in the papacy. All their hymns are to this effect. Among the Turks the devil has completely wiped it out. Therefore, remember it, sing it, and learn it, while there is still time! I fear that the time will come when we shall not be allowed to hear, believe, and sing this message in public, and the time has already come when it is no longer understood; though Satan does allow it to be spoken with the mouth, as the papists do. But when it comes to declaring that he is born for you, and to singing:
In dulci jubilo [In sweet rejoicing]
Now sing with hearts aglow!
Our delight and pleasure
Lies in praesepio, [lies in obscurity]
Like sunshine is our treasure
Matris in gremio [in the womb of His mother]
Alpha est et O! [is Alpha and Omega]
this he is unwilling to allow.
What we have said, then, has been about that second faith, which is not only to believe in Mary's Son, but rather that he who lies in the virgin's lap is our Savior, that you accept this and give thanks to God, who so loved you that he gave you a Savior who is yours. And for a sign he sent the angel from heaven to proclaim him, in order that nothing else should be preached except that this child is the Savior and far better than heaven and earth. Him, therefore, we should acknowledge and accept; confess him as our Savior in every need, call upon him, and never doubt that he will save us from all misfortune. Amen.
Sermon preached by Martin Luther (1483-1546) in 1530.
It is said that Dr. Martin Luther, Prof. of Moral Philosophy at the University of Wittenberg, nailed his 95 Theses to the door of the Castle Church in Wittenberg, Germany, on October 31, 1517. Initially, Luther, a loyal servant of the Roman Catholic Church, tried merely to challenge obvious abuses, mainly the Sale of Indulgences (forgiveness for sins):
"Thesis 21. Therefore, those preachers of indulgences err who say that, by the Pope's indulgence, a man may be exempt from all punishments, and be saved."
In fact, Luther suggested that the Pope was against the abuses:
"Thesis 91: Therefore, if pardons were preached according to the Pope's intention and opinion, all these objections would be easily answered, nay, they never would have occured."
But, in fact, the Pope sponsored the abuses, and so the crisis leading to the Reformation followed, and Luther's theology became increasingly anti-Catholic.
It has been pointed out that Luther was not consistent in his position on the veneration of Mary.
Here is the earlier "Catholic" Luther: Mary is part of the system of worship.
"One should honor Mary as she herself wished and as she expressed it in the Magnificat. She praised God for his deeds. How then can we praise her? The true honor of Mary is the honor of God, the praise of God's grace . . . Mary is nothing for the sake of herself, but for the sake of Christ . . . Mary does not wish that we come to her, but through her to God." (Explanation of the Magnificat, 1521).
"The veneration of Mary is inscribed in the very depths of the human heart." (Sermon, September 1, 1522).
Here is the later "Protestant" Luther: Mary is the apex of womanhood, but not a mediatrix.
"[She is the] highest woman and the noblest gem in Christianity after Christ . . . She is nobility, wisdom, and holiness personified. We can never honor her enough. Still honor and praise must be given to her in such a way as to injure neither Christ nor the Scriptures." (Sermon, Christmas, 1531).
"No woman is like you. You are more than Eve or Sarah, blessed above all nobility, wisdom, and sanctity." (Sermon, Feast of the Visitation, 1537).
What had happened?
George Campbell (1800) Lectures on Ecclesiastical History, No.27. London:
"It is indeed manifest, that when Luther first assumed the character of reformer, he had no intention, nor even idea, of proceeding so far, as he afterwards found himself under a necessity of going. He first struck only at the abuse, which had proved the immediate handle of examining the papal prerogatives. And though from the beginning he did not ascribe to the pope that omnipotence, which has not, very decently, been attributed to him by the canonists, he was, on the other hand, far from disputing his primacy, or even his supremacy, in any sense short of absolute despotism.
It has often been objected to him, and his followers, under which denomination the Romanists are wont to include all protestants, that he himself appealed to the pope from the judgment of his antagonists, that he declared repeatedly, that he would be determined by his judgment; and yet, when his holiness interposed, and gave judgment on the question in debate, he did not depart, in the smallest circumstance, from the doctrine he had maintained in direct contradiction to that judgment. The truth, I believe, is: when Luther declared his submission to Rome, he spoke sincerely, though unadvisedly: he flattered himself, that the reasons which had influenced his opinion were exceedingly plain; and could not fail to influence the pontiff's, when examined seriously. I do not question, that he was then willing to impute the scandals and abuses committed in preaching the indulgences, more to the instruments employed than to the employer; and persuaded himself, that when the pope should be informed of the whole, he could not avoid being ashamed of the conduct of his agents, and would justify Luther, so far, at least, as either to recall, or to qualify, the powers which had been given in relation to indulgences, and to pronounce no censure on the principles, which, on this subject, had been maintained by that appellant. Perhaps he even thought that, through the superintendency of providence, (for at that time he seems to have entertained no sentiments hostile to the monarchical form of church government) such a scandal would be prevented, as the public justification of a doctrine of the most pernicious tendency, disseminated by many of the monks on this occasion.
But whatever was his opinion in regard to the conduct which would be held by Rome, certain it is, that he was egregiously disappointed. His doctrine was solemnly anathematized and condemned by the pope as heretical; he himself was commanded, within a limited time, to recant, on pain of incurring all the censures and punishments denounced against obstinate heretics. Luther then but too plainly perceived, that he had not sufficiently known himself, when he professed such implicit submission to the pope. By his preaching and publications he had involved himself in controversy, and brought a number of adversaries upon him. This set him upon enquiring into the foundations of the received doctrine, and examining the fabric of ecclesiastic dominion which had been erected. Both these he had, before that time, received as submissively as any the most implicit son of the church. Neither of them could bear a critical examination. Of this, the further he went; he had the fuller evidence."
Go to Literature Index Page
This URL is abcog.org/luther.htm