Do Catholics Pay More Attention to Mary?

Do Catholics Pay More Attention to Mary Than Jesus? A Theological Response to Protestant Misconceptions

The notion that Catholics prioritize the Blessed Virgin Mary over Jesus Christ is a persistent critique, particularly among Protestant fundamentalists. This perception often arises from visible Catholic practices such as the Rosary, Marian shrines, or feast days dedicated to Mary, which can appear to elevate her above Christ to those unfamiliar with Catholic theology. However, this judgment is a misunderstanding rooted in theological differences and a lack of clarity about the nature of Catholic devotion. 

Far from diminishing Jesus, Catholic veneration of Mary is intrinsically ordered to glorify Christ, the sole mediator between God and humanity. This essay will refute the claim that Catholics prioritize Mary over Jesus, clarify the nature of Marian devotion through the concept of hyperdulia, and explore Mary’s pivotal role in salvation history as the New Eve, the woman of Revelation 12, the Immaculately Conceived, and a perpetual virgin. It will also address her intercessory role, as seen at Cana, and correct the misidentification of her with the "queen of heaven" in Jeremiah, grounding the discussion in Scripture and the testimony of early Christians and Church Fathers.

 The Misconception: Do Catholics Prioritize Mary Over Jesus?

Protestant fundamentalists, emphasizing sola scriptura and wary of traditions not explicitly detailed in the Bible, often view Catholic devotion to Mary as excessive or idolatrous, suggesting it overshadows worship of Jesus. This critique is particularly strong among those who interpret Marian prayers or statues as signs of worship, equating them with pagan practices. However, this is a false observation that misunderstands Catholic theology.

Catholic teaching unequivocally affirms Jesus Christ as the central figure of faith. The Catechism of the Catholic Church (CCC 971) states that devotion to Mary is "intrinsically linked" to worship of Christ, not a rival to it. The Eucharist, celebrated at every Mass, is the "source and summit of the Christian life" (CCC 1324), representing Christ’s sacrifice, not Mary’s. Marian devotions, such as the Hail Mary, are rooted in Scripture (Luke 1:28, 42) and conclude with requests for her intercession, not adoration. The Church teaches that Jesus is the sole mediator between God and humanity, as stated in 1 Timothy 2:5: "For there is one God, and there is one mediator between God and men, the man Christ Jesus." Mary’s role is subordinate, pointing to her Son.

The early Church Fathers reinforced this Christocentric focus. St. Ambrose (d. 397) wrote, "Mary was the temple of God, not the God of the temple; therefore, none is to be adored but the Creator." St. Augustine (d. 430) similarly stated, "Let us not be seduced to adore her, but let us adore Him whom she bore." These statements clarify that Catholic devotion to Mary is not worship but a recognition of her role in God’s plan, always directing believers to Christ.

 Why Catholics Venerate Mary: The Nature of Hyperdulia

Catholic devotion to Mary is expressed through hyperdulia, a term derived from Greek roots "hyper" (above) and "dulia" (veneration due to saints), indicating the highest honor given to a created being, distinct from latria, the worship owed to God alone. The Second Council of Nicaea (787 AD) formalized this distinction, affirming that veneration of saints and icons is not adoration but a way to honor those who reflect God’s glory. Hyperdulia recognizes Mary’s unique role as the Mother of God (Theotokos), a title defended at the Council of Ephesus (431 AD) to affirm Christ’s divinity.

Mary’s hyperdulia is not worship, nor does it imply she is a mediator in the same sense as Jesus. Catholics ask for her intercession, as they do with other saints, based on the biblical call to "pray for one another" (James 5:16). Her intercessory role is unique due to her maternal relationship with Christ, but it is always subordinate to His mediation. St. Irenaeus (d. 202) described Mary as an intercessor whose obedience aided salvation, yet he never equated her with Christ. St. Epiphanius (d. 403) explicitly rejected worship of Mary, stating, "Let Mary be honored, but let the Father, Son, and Holy Spirit be adored." Catholic devotion, therefore, is a form of honor that leads to Christ, not a replacement for Him.

 Mary’s Role in Salvation History: The New Eve

Mary is the most important woman in salvation history because of her unique role as the New Eve, whose obedience countered the disobedience of the first Eve. In Genesis 3:6, Eve’s choice to eat the forbidden fruit introduced sin and death into the world. Conversely, Mary’s fiat in Luke 1:38—"Behold, I am the handmaid of the Lord; let it be to me according to your word"—enabled the Incarnation, through which Jesus, the New Adam (1 Corinthians 15:45), brought redemption. The fruit of Mary’s womb, Jesus, is the antidote to the fruit of the tree of knowledge, offering eternal life (John 6:51).

This typology was articulated early in Christian tradition. St. Irenaeus wrote, "As Eve was seduced by the word of an angel to flee from God, so Mary by the word of an angel received the glad tidings that she would bear God." Justin Martyr (d. 165) similarly noted, "Eve, a virgin, by her disobedience became the cause of death; Mary, a virgin, by her obedience became the cause of salvation." Mary’s role was essential, yet entirely dependent on God’s grace, making her a model of faith and cooperation with divine will.

 The Woman of Revelation 12: The True Queen of Heaven

Protestants sometimes misidentify Mary with the "queen of heaven" condemned in Jeremiah 7:18 and 44:17-25, equating Catholic devotion with pagan idolatry. In Jeremiah, the "queen of heaven" refers to a pagan goddess, likely Ishtar or Astarte, worshipped through offerings that God condemned as idolatrous. This has no connection to Mary, a historical Jewish woman who bore the Messiah.

In contrast, Revelation 12:1-5 describes a "woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars," who gives birth to a male child destined to rule all nations. Early Christians, including St. Methodius (d. 311), identified this woman as Mary, the mother of Christ, pursued by the dragon (Satan). The crown signifies her queenship, not as a deity but as the mother of the King of Kings (Revelation 19:16). In ancient Israel, the queen mother (gebirah) held a position of honor and intercessory influence, as seen with Bathsheba in 1 Kings 2:19. Mary, as Christ’s mother, is the queen of heaven in this sense, interceding for the Church without usurping Christ’s role.

 The Immaculate Conception: Kecharitomene and Preemptive Salvation

The doctrine of the Immaculate Conception holds that Mary was conceived without original sin, a belief rooted in Luke 1:28, where the angel Gabriel greets her as "full of grace." The Greek term kecharitomene implies a state of grace completed in the past with ongoing effects, suggesting Mary was uniquely graced by God from her conception to prepare her as the Mother of God. This preservation from sin was God’s act, not Mary’s, ensuring her purity for the Incarnation.

Protestants often cite Luke 1:47—"my spirit rejoices in God my Savior"—to argue that Mary needed salvation and thus could not be sinless. Catholics agree that Mary needed a savior, but God saved her preemptively, preserving her from original sin rather than redeeming her from it. St. Augustine wrote, "Concerning the Virgin Mary, for the honor of the Lord, I wish to have no question when treating of sins." This doctrine underscores God’s initiative, not Mary’s merit, aligning with Ephesians 2:8: "For by grace you have been saved through faith."

 Mary Points to Christ: The Wedding at Cana

Mary’s intercessory role and her direction toward Christ are vividly illustrated in John 2:1-11, the wedding at Cana. When the wine ran out, the servants approached Mary, who brought the need to Jesus, saying, "They have no wine" (John 2:3). Her instruction to the servants, "Do whatever he tells you" (John 2:5), encapsulates her role: she intercedes by presenting human needs to her Son, always directing others to obey Him. Jesus then performs the miracle, transforming water into wine, revealing His glory.

St. John Chrysostom (d. 407) commented that Mary’s intercession at Cana demonstrates her maternal care, but it is Christ who acts. Her role is to lead others to Jesus, not to replace Him. This aligns with Hebrews 12:2, which calls Jesus the "pioneer and perfecter of our faith," and reinforces that Mary’s intercession facilitates, not competes with, His mediation.

 Mary’s Perpetual Virginity

Catholic doctrine teaches that Mary remained a virgin before, during, and after Jesus’ birth, a belief affirmed by the Second Council of Constantinople (553 AD). Protestants often challenge this, citing references to Jesus’ "brothers" in Matthew 12:46 and Mark 6:3. However, in Semitic culture, "brothers" could denote cousins or extended family, as seen in Genesis 14:14, where Lot is called Abraham’s brother despite being his nephew. The early Church consistently upheld Mary’s perpetual virginity. St. Jerome (d. 420) in Against Helvidius argued that these "brothers" were likely cousins or step-siblings from Joseph’s prior marriage, a view supported by the Protoevangelium of James (c. 150 AD).

Scripture supports this doctrine indirectly. In Luke 1:34, Mary’s question, "How can this be, since I have no relations with a man?" implies a vow of virginity, despite her betrothal to Joseph. St. Augustine and St. Gregory of Nyssa (d. 394) affirmed that her virginity was a sign of total dedication to God’s will, making her a model of purity and obedience.

The perpetual virginity of Mary, the belief that she remained a virgin before, during, and after the birth of Jesus, is a doctrine deeply rooted in Catholic tradition and supported by early Christian writings, including references to biblical imagery. One key verse often cited in this context is Ezekiel 44:2, which states: "This gate shall remain shut; it shall not be opened, and no one shall enter by it, for the Lord, the God of Israel, has entered by it; therefore it shall remain shut." While this verse is part of a prophetic vision concerning the temple and its gates, early Church Fathers and theologians interpreted it allegorically as a symbol of Mary's perpetual virginity.

 Biblical and Theological Context

In Ezekiel 44, the prophet describes a vision of the restored temple, where the eastern gate is designated as holy because the Lord has passed through it. The gate is to remain closed thereafter, signifying its unique consecration. The Church Fathers saw a parallel between this gate and Mary, who was uniquely chosen to bear the Incarnate Word, Jesus Christ. Just as the gate remained shut after the Lord's passage, Mary’s virginity remained intact after the birth of Jesus, preserving her consecrated state.

This interpretation is not a literal reading of the text but a typological one, where Old Testament imagery prefigures New Testament realities. The early Christians understood Mary as the new Ark of the Covenant (cf. Luke 1:35, Exodus 40:34-35), a vessel made holy by God’s presence, and the "gate" through which the Lord entered the world. The perpetual closure of the gate in Ezekiel 44:2 thus symbolized Mary’s lifelong virginity, a sign of her total dedication to God’s plan.

 Support from Scripture and Tradition

While Ezekiel 44:2 provides a symbolic foundation, other biblical passages and early Christian witnesses reinforce this doctrine. In Luke 1:34, when the angel Gabriel announces to Mary that she will conceive a son, she responds, "How can this be, since I have no relations with a man?" This question, posed despite her betrothal to Joseph, suggests a vow or intention of virginity, which aligns with the idea that she remained a virgin even after Jesus’ birth.

The New Testament also mentions Jesus’ "brothers" (e.g., Matthew 12:46, Mark 6:3), but the Greek word adelphoi can mean siblings, cousins, or close relatives, depending on context. In Semitic usage, as seen in Genesis 14:14 where Lot is called Abraham’s "brother" despite being his nephew, this broader meaning applies. The early Church, including St. Jerome (d. 420) in his work Against Helvidius, argued that these "brothers" were likely cousins or step-siblings from Joseph’s prior marriage, a view supported by the apocryphal Protoevangelium of James (c. 150 AD).

 Witness of the Church Fathers

The Church Fathers frequently linked Ezekiel 44:2 to Mary’s perpetual virginity. St. Jerome, defending the doctrine against Helvidius, wrote, "As the gate of the sanctuary was always to remain shut, so too Mary, after the birth of Christ, remained a virgin." St. Augustine (d. 430) echoed this, stating, "The ever-virgin Mary, after the birth of the Savior, remained a virgin, just as the gate through which the Lord passed remained closed." This interpretation was further affirmed by the Second Council of Constantinople (553 AD), which upheld Mary’s perpetual virginity as part of orthodox belief.

Another Father, St. Ambrose (d. 397), connected the imagery to Mary’s purity: "She is the gate of the Lord, through which the Word entered; and after His entry, it was shut, for she remained ever a virgin." This consistent patristic witness underscores that the "shut gate" of Ezekiel 44:2 was seen as a prophetic sign of Mary’s unique role and her perpetual virginity.

 Theological Significance

The perpetual virginity of Mary is not merely a historical claim but a theological statement about her consecration to God. As the Mother of God (Theotokos), affirmed at the Council of Ephesus (431 AD), Mary’s body was a holy vessel for the Incarnation. The imagery of the shut gate emphasizes that her virginity was not violated or diminished by childbirth, a miraculous preservation attributed to divine power. This aligns with the Catholic understanding that Jesus’ birth was miraculous, fulfilling Isaiah 7:14: "Behold, the virgin shall conceive and bear a son."

This doctrine also highlights Mary’s role as a model of faith and obedience. Her willingness to remain a virgin, even after Jesus’ birth, reflects her complete surrender to God’s will, as seen in her fiat (Luke 1:38). The "shut gate" symbolizes her unassailable holiness, set apart for God alone.

 Addressing Objections

Some may argue that Ezekiel 44:2 is about the temple, not Mary, and that its application to her is an overreach. However, typology—where Old Testament events or symbols prefigure New Testament truths—is a well-established biblical method (e.g., the Passover lamb prefiguring Christ in 1 Corinthians 5:7). The Church Fathers’ consensus on this interpretation, combined with scriptural hints like Luke 1:34, supports its theological validity rather than a literal historical claim.

In conclusion, Ezekiel 44:2, with its image of the shut gate through which the Lord entered, serves as a powerful symbol of Mary’s perpetual virginity in Catholic theology. Supported by Luke 1:34, the witness of the Church Fathers, and early Christian tradition, this doctrine affirms Mary’s unique role as the virgin mother who remained consecrated to God, pointing always to her Son, Jesus Christ.

 Addressing Protestant Concerns

The Protestant critique often stems from a fear that Marian devotion detracts from Christ’s glory. However, Catholic theology integrates Mary into the mystery of Christ, as seen in Luke 1:46-47: "My soul magnifies the Lord." Her role amplifies, not diminishes, Christ’s work. The Rosary, for example, meditates on mysteries of Christ’s life, with Mary as a guide. Statues and images are not idols but reminders of her example, as affirmed by the Second Council of Nicaea.

Fundamentalists’ rejection of Marian devotion often overlooks the witness of early Christianity. The Sub Tuum Praesidium (c. 250 AD), one of the earliest Marian prayers, asks for her intercession without equating her with God. The Church Fathers consistently honored Mary while emphasizing Christ’s centrality, as seen in St. Cyril of Alexandria’s (d. 444) defense of her as Theotokos to safeguard Christ’s divinity.

 Conclusion

The claim that Catholics pay more attention to Mary than Jesus is a misunderstanding that fails to grasp the theological framework of Catholic devotion. Through hyperdulia, Catholics honor Mary as the Mother of God, not as a deity. Her role as the New Eve, the woman of Revelation 12, and the Immaculately Conceived underscores her unique place in salvation history, always pointing to Christ, the sole mediator (1 Timothy 2:5). Her intercession, as seen at Cana, directs believers to "do whatever he tells you," and her perpetual virginity reflects her total consecration to God’s will. The misidentification of Mary with Jeremiah’s "queen of heaven" ignores the biblical and historical context, while the witness of Scripture and early Christians confirms her subordinate yet vital role. Far from overshadowing Jesus, Mary magnifies Him, leading all to her Son, the Savior of the world.

Sources:

- Holy Bible (Revised Standard Version, Catholic Edition)

- Catechism of the Catholic Church

- St. Irenaeus, Against Heresies

- St. Justin Martyr, Dialogue with Trypho

- St. Ambrose, On the Mysteries

- St. Augustine, On Nature and Grace

- St. Jerome, Against Helvidius

- St. John Chrysostom, Homilies on the Gospel of John

- St. Epiphanius, Panarion

- Second Council of Nicaea (787 AD)

- Council of Ephesus (431 AD)

- Second Council of Constantinople (553 AD)

- Protoevangelium of James

- Sub Tuum Praesidium

Sources:

- Holy Bible (Revised Standard Version, Catholic Edition)

- St. Jerome, Against Helvidius

- St. Augustine, On Holy Virginity

- St. Ambrose, On the Virgins

- Second Council of Constantinople (553 AD)

- Protoevangelium of James