L’ADORATION DE MARIE UNE CONTRADICTION SELON LA BIBLE
Note compilation by pastor Marc Simeon
(Dear readers as you will observe, this is rather a compilation of notes in preparation for the sermon on the worship of Marie that dated several years back. (The actual sermon document is eclipsed from my file).
Since, the purpose was not for publication; the sources of the quotations were not properly inserted. Although this document is heavily paraphrased by me, but credits for the content are due solely to the original authors. )
Lu 1:28 L’ange entra chez elle, et dit: Je te salue, toi à qui une grâce a été faite; le Seigneur est avec toi.
29 Troublée par cette parole, Marie se demandait ce que pouvait signifier une telle salutation.
30 L’ange lui dit: Ne crains point, Marie; car tu as trouvé grâce devant Dieu.
Should we worship Mary?
While all Roman Catholics do not necessarily worship Mary, the fact that many pray to Mary (which is an act of worship and no where justified in Scripture) and give her titles which resemble those given to Jesus Christ including the idea of mediatorship, this question and others related to Mary have been included under this heading.
Worship is something that is to be restricted to God alone.
As the angel stressed when John fell at his feet in appreciation for the revelation he had seen and received, “Do not do that; I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book; worship God” (See Rev. 19:10; 22:9).
APOCALYPSE 19:9 Et l’ange me dit: Écris: Heureux ceux qui sont appelés au festin de noces de l’agneau! Et il me dit: Ces paroles sont les véritables paroles de Dieu.
10 Et je tombai à ses pieds pour l’adorer; mais il me dit: Garde-toi de le faire! Je suis ton compagnon de service, et celui de tes frères qui ont le témoignage de Jésus. Adore Dieu. -Car le témoignage de Jésus est l’esprit de la prophétie.
APOCALYPSE 22:8 C’est moi Jean, qui ai entendu et vu ces choses. Et quand j’eus entendu et vu, je tombai aux pieds de l’ange qui me les montrait, pour l’adorer.
9 Mais il me dit: Garde-toi de le faire! Je suis ton compagnon de service, et celui de tes frères les prophètes, et de ceux qui gardent les paroles de ce livre. Adore Dieu.
- Mary is not God and her exaltation in the Catholic Church has no foundation in the Scriptures.
- While we may and should appreciate the ministry of men and women of God, they are only instruments used of God for His glory. Christ alone is our mediator.
- Paul clearly points this out in 1 Timothy 2:3-6.
1Ti 2:5 Car il y a un seul Dieu, et aussi un seul médiateur entre Dieu et les hommes, Jésus-Christ homme, 6 qui s’est donné lui-même en rançon pour tous.
- Though Mary was the mother of the humanity of Jesus, a miracle accomplished by the Holy Spirit, she was not the mother of God.
- As God, Christ is eternal and had no mother or beginning (see John 1:1f).
- In essence, worshipping Mary is a form of idolatry.
- In the New Testament, Mary is never mentioned in a way that exalts her as is done in Catholicism.
- The Bible says nothing about Mary ascending into heaven in some special way. She went to heaven as all do through faith in Christ as God’s Son who died for our sin, including hers.
(3) In Luke 1:28, Mary is called “favored one” (literally, “endowed or filled with grace”) but only in the sense that God, by grace, chose her to be the human mother who would give birth to the Christ child.
This same idea and word is used of all believers in Ephesians 1:6. We have all been endowed with grace. To say any more than this is to add to what the text of Scripture says.
JESUS REFUTAIT LA VENERATION DE MARIE SA MERE
Mt 12:46 ¶ Comme Jésus s’adressait encore à la foule, voici, sa mère et ses frères, qui étaient dehors, cherchèrent à lui parler.
47 Quelqu’un lui dit: Voici, ta mère et tes frères sont dehors, et ils cherchent à te parler.
48 Mais Jésus répondit à celui qui le lui disait: Qui est ma mère, et qui sont mes frères?
49 Puis, étendant la main sur ses disciples, il dit: Voici ma mère et mes frères.
50 Car, quiconque fait la volonté de mon Père qui est dans les cieux, celui-là est mon frère, et ma soeur, et ma mère.
Lu 11:27 ¶ Tandis que Jésus parlait ainsi, une femme, élevant la voix du milieu de la foule, lui dit: Heureux le sein qui t’a porté! heureuses les mamelles qui t’ont allaité!
28 Et il répondit: Heureux plutôt ceux qui écoutent la parole de Dieu, et qui la gardent!
Jean 2:1 ¶ Trois jours après, il y eut des noces à Cana en Galilée. La mère de Jésus était là,
2 et Jésus fut aussi invité aux noces avec ses disciples.
3 Le vin ayant manqué, la mère de Jésus lui dit: Ils n’ont plus de vin.
4 Jésus lui répondit: Femme, qu’y a-t-il entre moi et toi? Mon heure n’est pas encore venue.
5 Sa mère dit aux serviteurs: Faites ce qu’il vous dira.
Lu 2:46-49 Au bout de trois jours, ils le trouvèrent dans le temple, assis au milieu des docteurs, les écoutant et les interrogeant.
47 Tous ceux qui l’entendaient étaient frappés de son intelligence et de ses réponses.
Mt 7:28; Mr 1:22; Lu 4:22,32; Joh 7:15,46
48 Quand ses parents le virent, ils furent saisis d’étonnement, et sa mère lui dit: Mon enfant, pourquoi as-tu agi de la sorte avec nous? Voici, ton père et moi, nous te cherchions avec angoisse.
49 Il leur dit: Pourquoi me cherchiez-vous? Ne saviez-vous pas qu’il faut que je m’occupe des affaires de mon Père?
Any effort to trace the origins of the myth, legend, and lore of goddess-worship will eventually lead one back to a single historical figure—Semiramis, wife of Nimrod and queen of Babylon, and this is especially true when considering the goddess/planet Venus.
- These seven cities are enumerated in Genesis as those which were conquered by Nimrod, establishing the world’s first empire.
- In the midst of the tumult of war Nimrod and Semiramis met–and in none too savory circumstances, for tradition states that she was an inn/brothel keeper in the city of Erech—
- These eternal truths were corrupted by her (rather, quite obviously, by the evil one controlling her) into a mythic cycle wherein the great dragon is depicted as the rightful lord of the universe whose throne has been temporarily usurped by One whom we can recognize as the God of the Bible. The serpent creates man in his present miserable state, but promises that a child would one day born of a divine mother—which child would supplant God, become a god himself, and return rulership of the Earth to the serpent.
During the course of the New Year’s festivities at which the advent of Nimrod’s rule was celebrated, there was a certain feast exclusively for the royal family and the upper echelons of the priesthood. During this feast, which included “courses” of psychedelic and hallucinogenic drugs, a year-old ram was traditionally sacrificed by being torn limb-from-limb while still alive, and it’s flesh eaten raw.
This ram symbolized the old year passing into the heavens to allow room for the new year. A new-born lamb was then presented which, symbolizing the new year, would be kept and fattened for the next year’s ceremonies.
This year Semiramis directed the ritual according to the formula, with the exception that when the time came for the ram to be slaughtered, it was the king who was torn to pieces at the hands of the drug-crazed priesthood and Semiramis’ bastard son was installed as king. Thus Nimrod, the mighty hunter, died a horrible death as a trapped beast himself.
Semiramis named her son Damu (from the Sumerian “dam,” or blood), which in the later Babylonian language became Dammuzi, in Hebrew Tammuz, and in Greek Adonis. Of course, Semiramis assumed the regency for her infant son, and ruled as absolute monarch for 42 more years.
In order to avoid having to kill her son on the next New Year’s Day, she instituted an annual nation-wide sports competition, the winner of which would have the “honor” of taking Damu’s place and ascending into heaven to become a god.
Question: “Is prayer to saints / Mary biblical?”
Answer: The issue of Catholics praying to saints is one that is full of confusion. It is the official position of the Roman Catholic Church that Catholics do not pray TO saints or Mary, but rather that Catholics can ask saints or Mary to pray FOR them. The official position of the Roman Catholic Church is that asking saints for their prayers is no different than asking someone here on earth to pray for us. However, the practice of many Catholics diverges from official Roman Catholic teaching. Many Catholics do in fact pray directly to saints and/or Mary, asking them for help – instead of asking the saints and/or Mary to intercede with God for help. Whatever the case, whether a saint or Mary is being prayed to, or asked to pray, neither practice has any biblical basis.
The Bible nowhere instructs believers in Christ to pray to anyone other than God. The Bible nowhere encourages, or even mentions, believers asking individuals in heaven for their prayers. Why, then, do many Catholics pray to Mary and/or the saints, or request their prayers? Catholics view Mary and the saints as “intercessors” before God. They believe that a saint, who is glorified in Heaven, has more “direct access” to God than we do. Therefore, if a saint delivers a prayer to God, it is more effective than us praying to God directly. This concept is blatantly unbiblical. Hebrews 4:16 tells us that we, believers here on earth, can “approach the throne of grace with confidence.”
First Timothy 2:5 declares, “For there is one God and one mediator between God and men, the man Christ Jesus.” There is no one else that can mediate with God for us. If Jesus is the ONLY mediator, that indicates Mary and the saints cannot be mediators. They cannot mediate our prayer requests to God. Further, the Bible tells us that Jesus Christ Himself is interceding for us before the Father: “Therefore He is able to save completely those who come to God through Him, because He always lives to intercede for them” (Hebrews 7:25). With Jesus Himself interceding for us, why would we need Mary or the saints to intercede for us? Whom would God listen to more closely than His Son? Romans 8:26-27 describes the Holy Spirit interceding for us. With the 2nd and 3rd members of the Trinity already interceding for us before the Father in heaven, what possible need could there be to have Mary or the saints interceding for us?
Catholics argue that praying to Mary and the saints is no different than asking someone here on earth to pray for us. Let us examine that claim. (1) The Apostle Paul asks other Christians to pray for him in Ephesians 6:19. Many Scriptures describe believers praying for one another (2 Corinthians 1:11; Ephesians 1:16; Philippians 1:19; 2 Timothy 1:3). The Bible nowhere mentions anyone asking for someone in heaven to pray for him. The Bible nowhere describes anyone in heaven praying for anyone on earth. (2) The Bible gives absolutely no indication that Mary or the saints can hear our prayers. Mary and the saints are not omniscient. Even glorified in heaven, they are still finite beings with limitations. How could they possibly hear the prayers of millions of people? Whenever the Bible mentions praying to or speaking with the dead, it is in the context of sorcery, witchcraft, necromancy, and divination—activities the Bible strongly condemns (Leviticus 20:27; Deuteronomy 18:10-13). In the one instance when a “saint” is spoken to, Samuel in 1 Samuel 28:7-19, Samuel is not exactly happy to be disturbed. It is clear that praying to Mary or the saints is completely different from asking someone here on earth to pray for us. One has a strong biblical basis; the other has no biblical basis whatsoever.
God does not answer prayers based on who is praying. God answers prayers based on whether they are asked according to His will (1 John 5:14-15). There is absolutely no basis or need to pray to anyone other than God alone. There is no basis for asking those who are in heaven to pray for us. Only God can hear our prayers. Only God can answer our prayers. No one in heaven has any greater access to God’s throne than we do through prayer (Hebrews 4:16).