Mary in the Bible

The Catholic Church asserts that Mary was BORN WITHOUT SIN by a special grace. The dogma of the immaculate conception of Mary was issued by Pius IX in 1854 (even about 1800 years after the beginning of the church):

“The most blessed Virgin Mary in the first instant of her conception, for a singular grace and privilege of almighty God, in anticipation of the merits of Jesus Christ the Savior of mankind, it has been preserved intact from every stain of original sin”

But the Bible says that all humans without distinction are born in sin:

Since sin entered the world through one man, and through sin death entered it, and in this way death passed on all men, because all sinned” (Romans 5:12).

except for Jesus:

“There is no righteous man on earth who does good and never sins” (Ecclesiastes 7:20).

“All have sinned and fall short of the glory of God, but they are justified freely by his grace, through the redemption that is in Christ Jesus” (Romans 3:23,24).

Mary was no different from other human beings and never claimed to be born without sin. She herself, rather, he recognized that God was his Savior, saying:

“My soul magnifies the Lord, and my spirit rejoices in God my Savior” (Luca 1:46,47).

You can't get around the truth revealed by resorting to sophisms such as that of “salvation in preservation and not in deliverance from sin” (preservative redemption, not reparative), that Catholic theologians would like to apply to Mary.

Proof of the fact that Mary was not born without sin, we remember the sacrifice that Joseph and Mary offered in the temple when they went to introduce the baby Jesus (cf.. Luca 2:22-24). In fact, the Mosaic law said: “And if (she) a lamb has no means to offer, he will catch two turtle doves or two young pigeons: one for the burnt offering and the other for the sin offering. The priest will make the atonement for her, and she will be pure” (Lev. 12:8). Mary also offered that sacrifice for her own sin.

E’ therefore The Catholic idea according to which in order for Jesus to be born immaculate it was necessary that his mother was also unfounded is unfounded. Jesus was born sinless not because his mother was sinless, but because he was begotten in her by the Spirit of God, which is absolutely holy.

This, However, it was also the position of the early Christians. He wrote St. Eusebius (260-340 D.C.):

“No one is exempt from the stain of original sin, not even the mother of the Redeemer of the world. Jesus alone is exempt from the law of sin, although born of a woman subjected to sin” (Eusebio, Emiss. in Oral. II de Nativ.).

Mary mother of God?

The Catholic Church claims that Mary is the mother of God. “Mary is the Mother of God in a real sense.” (Bernardo Bartmann, on. cit., once. 157). Mary was called the mother of God from council of Ephesus of 431. The second Constantinopolitan council launched the following anathema against those who do not consider it such:

“If someone affirms that the glorious saint and always virgin Mary only improperly and not according to truth is the mother of God … and does not consider her truly and according to truth the mother of God … let him be anathema”.

Ma la Bible dice God is the only Creator of all things visible and invisible. Jesus is the living Word of God, who was with God before He created all living things and creatures (see Gospel of John chap. 1), including Maria. E’ by the Word, the verb (Jesus) that everything has been done, and without him “not even one of the things done was done” (Thurs.. 1:3). Mary therefore cannot be defined “mother of God”; she was the mother of Jesus according to the flesh.

To confirm this the position of Jesus that, one day while he was speaking to the crowd, a woman in the crowd raised her voice and said to Jesus:

“Blessed are the breasts that bore you and the breasts that you suckled!

But he said:

Rather blessed are those who hear the word of God and keep it!” (Luca 11:27,28).

Jesus knew that Mary had been chosen by God to conceive and give birth to him; he knew that Mary was blessed among women precisely for having brought into the world he who was the Son of God, e nevertheless when that woman in front of so many people proclaimed Mary blessed, Jesus proclaimed the beatitude of those who hear the Word of God and keep it.

Mary remained a virgin?

Jesus' mother had other children, besides Him and the Scripture says it clearly:

“Maria, his mother, she had been betrothed to Joseph and, before they came to be together, she found herself pregnant by the Holy Spirit.

Giuseppe, his husband, that he was a just man and did not want to expose her to infamy, he proposed to leave her secretly. But while he had these things in his soul, an angel of the Lord appeared to him in a dream, saying: «Giuseppe, son of David, do not be afraid to take Mary with you, your wife; because what is generated in her, it comes from the Holy Spirit. She will give birth to a son, and you will call his name Jesus, because it is he who will save his people from their sins ".

All this happened, to fulfill what the Lord had spoken through the prophet: «The virgin will be pregnant and will give birth to a son, who will be given the name Emmanuele ", which translated means: "God with us".

Giuseppe, awakened from sleep, he did as the angel of the Lord had commanded him and took his wife with him; e he had no marital relations with her AS LONG AS’ she had not given birth to a son; and called his name Jesus.”(Matteo 1:18-25)

In the New Testament he constantly speaks of the brothers and sisters of Jesus:

“While Jesus was still speaking to the crowds, here is his mother and his brothers that, stop outside, they tried to talk to him. And one told him: here, your mother and brothers are out there trying to talk to you. But he, answering, he said to the one who spoke to him: Who is my mother and who are my brothers? E, extending his hand to his disciples, said: Here are my mother and my brothers. For whoever has done the will of my Father who is in heaven, it is my brother and sister and mother” (Matteo 12:46-50).

“He went to his homeland, Jesus taught them in their synagogue, so that everyone amazed and said: Whence he has this wisdom and these powerful works? This is not the carpenter's son? And her mother is not called Maria, and his brothers, Giacomo, Giuseppe, Simon and Judas? and his sisters are not all among us?” (Matteo 13:54-56).

That James was Jesus' brother, Furthermore, it is also confirmed by the earliest Christian writers, in addition to the historians Egesippo (Reminded, 1st century AD), Flavius ​​Joseph (Jewish Antiquities, I d.C.) and Eusebio (Ecclesiastical history, IV d.C.).

But the Catholic Catechism objects that in the Bible the word “brother” is sometimes used in the sense of “cousin”.

According to the Catholic Church, by brothers and sisters it should be understood “close relatives” O “cousins”, because in Hebrew and Aramaic (the two languages ​​in which the Old Testament was written and which were spoken in the places and times of Jesus) there is only one term to indicate “brothers” e “cousins” O “relatives”.

But this explanation doesn't hold up. in the meantime, however, the Old Testament knows how to specify kinship, for example saying “brother's son”, “son of the son” O “uncle's son” (Gn 14:12, 45:10; Lv 10:4, 25:49).

Mostly, But, the original text of the New Testament is not Hebrew or Aramaic, but common Greek (koine); and the Greek term used is adelfòs, what does it mean “brother”, and not “cousin”. New Testament authors know how to use a specific term for “relative” (sunghenès: Lc 1:36.58.61, 2:44; Mc 6:4), one for “cousin” (anepsiòs: Col 4:10) and one for “brother”
(adelfòs: Mt 14:2; Mc 1:16.19, 3:17, 13:12, etc.).

The apostle Paul, Hebrew who mastered Greek very well, wore sunghenès to say relative (Rm 16:11),
anepsiòs for cousin (Col 4:10) e adelfos for brother (Gal 1:19 – and in this case it speaks of Giacomo “brother of the Lord”).

When it comes to Jesus' brothers, in conclusion, it is used adelfos: it is never possible that the sacred writers have been so careless, especially considering that - according to the Catholic Church - the doctrine of the perpetual virginity of Mary would be a fundamental thing? Notice, Inter alia, that many Christian believers and writers of the first centuries after Christ had no problem believing in the family of Jesus as described in the New Testament.

Mary was assumed into heaven?

According to Catholic teaching, Mary was assumed into heaven.

“Finally, the Immaculate Virgin preserved immune from any stain of original guilt, finished the course of his earthly life, she was assumed to heavenly glory with her body and soul, and exalted by the Lord as the Queen of the Universe, to be more fully conformed to his Son” (Second Vatican Council, Sex. V, cap. VIII).

The dogma of the assumption of Mary in heaven it was proclaimed by Pius XII in 1950. The feast of the Assumption of Mary occurs on 15 August.

I wonder: what need was there to wait for our days, namely the 1950 to proclaim such an important dogma? Mystery of the Catholic Church!

But the Bible makes no mention of the assumption of Mary, nor does it support this idea. We can say that Maria, being a believer, when he died he went to live in heaven with the Lord, but not that Mary died and rose again and was taken up into heaven with her body.

His soul is there as well as that of all the holy believers who have died to this day, awaiting the resurrection of the body which will take place at the return of Christ. Indeed, the apostle Paul said that Christ is the first fruits of those who sleep and that those who belong to Christ (therefore also Maria) they will be quickened at his coming (cf.. 1 Cor. 15:20-23).

Because we must not believe in the Assumption of Mary?

Because, if it were true, and Vangeli and the other writings of the New Testament they would surely have passed on the memory to us.

1. Because we know, instead, that it is a legend of which we find the first traces only from the sixth century after Christ. The Catholic historian M. So Jugie talks about these stories: “From the historical point of view, their value is absolutely null”.
2. Because, if the Assumption corresponded to a historical fact, and of such great importance, it would be inexplicable that the Catholic Church waited many hundreds of years before making it known authoritatively.
3. Because not only the Assumption it has no historical foundation, but it contradicts the explicit statement of the apostle John, according to which none, other than Jesus the Son of God, he is still resurrected (Giovanni 3:13), and to that, no less explicit, of the apostle Paul (The Corinthians 15:50).

Mary is co-redemptrix of humanity?

Come “That” he declares himself in the various apparitions (see his page Messages) has also convinced the Catholic Church to award her the title of CORREDENTRICE OF HUMANITY. According to Dogmatic theology of Pasquale Lorenzin, (1968, once. 499-500), study text in seminaries for priests and laity, Mary would be co-redemptrix together with Christ of all humanity:

Mary is co-redemptrix of humanity. Maria “depending on Christ, but as the only principle with him, it cooperated in the objective redemption and therefore it was true co-redemptrix … depending on Jesus, but as the only principle with him, satisfied for all the sins of humanity, he paid God the price of our deliverance, he earned all the graces for men, crying (in its own way) God with his voluntary and necessary contribution to the sacrifice of the cross”

God's Word continually reiterates that Jesus Christ alone is the Savior of the world because he alone died on the cross for our sins and no one else with him.

Jesus said,:

“I am the door: if one enters for me, will be saved” (Thurs.. 10:9); “I did not come to judge the world, but to save the world” (Thurs.. 12:47).

The apostle Peter said:

“In no other is salvation; for there is no other name under heaven that has been given to men, for which we have to be saved” (proceedings 4:12).

The claims that Mary suffered with Jesus
for us they are devoid of any biblical foundation.

Maria is a mediator?

According to the Catholic Church Mary prays for men. She she acts as a mediator because she takes the prayers that are made to her and brings them to Christ. The Second Vatican Ecumenical Council decreed:

“Assumed into heaven she did not put down this mission of salvation, but with his multiple intercession he continues to obtain for us the gifts of eternal salvation … For this reason the Blessed Virgin is invoked in the Church with the titles of advocate, auxiliary, rescuer, mediator” (Second Vatican Council, Sex. V, cap. VIII).

But Jesus always directed people to go directly to him:

“Come to me, all of you who are troubled and aggravated and I will give you rest” (Matteo 11:28).

By virtue of this freedom we have to draw close to Christ, Stefano before dying looked to the sky and said:

“Lord Jesus, receive my spirit” (proceedings 7:59)

He addressed directly to Christ who was on the right hand of God and he did not need to turn to third parties to get his prayer to the Lord. The need for Mary's mediation is never taught or practiced in the Bible, nor of other saints.

“What you will ask in my name, I will do it; so that the Father may be glorified in the Son. If you ask anything in my name, I will do it” (Thurs.. 14:13,14).

The idea according to which Mary knows the needs of men is also wrong, because God's Word says that “the dead know nothing”:

Indeed, the living know they will die; but the dead know nothing, and for them there is no more wages; for their memory is forgotten. (Etc. 9:5).

Conclusion

Because Christians don't have to accept this doctrine?

Why not only it has no biblical foundation, but it is contrary to what the Word of God says about the radical corruption of human nature. The apostle writes:

“through one man sin entered the world, and through sin death entered it, and in this way death passed on all men, because all sinned…” (Romans 5:12; si leggano anche Romans 11:32, Romans 3:9-10, Ecclesiastes 7:20, etc).

Furthermore, Mary herself did not define herself as sinless or superior to others, on the contrary, he humbly praised God as his
Salvatore:

“My soul magnifies the Lord, and my spirit rejoices in God, my savior, because he has looked upon the baseness of his servant…” (Luca 1:46).

Among the first Christians, one testimony is that of Saint Eusebius (260-340 D.C.), who wrote:

“No one is exempt from the stain of original sin, not even the mother of the Redeemer of the world. Jesus alone is exempt from the law of sin, although born of a woman subjected to sin” (Eusebio, Emiss. in Oral. II de Nativ.).