Why We're Not Roman Catholic #7 - Queen of Heaven or Idol of Men?: The Tragic Elevation of Mary

If you've read the series so far, you’ve likely noticed that the problem with the Roman Catholic Church is not so much an outright denial of Jesus, the Bible, or the Gospel—but a rejection by addition and exaggeration. Unfortunately, this is also true when it comes to Mary, the mother of Jesus. Rome has turned a humble servant into a co-redeemer, robbing Christ of His glory.

The first misconception we need to correct—and perhaps a mea culpa we need to offer—is that Protestants do not despise Mary. But it's true that sometimes we overreact and end up trivializing her role in redemptive history. Mary was blessed among women (Luke 1:42), chosen by God to bear the Messiah—the God-man. This is not a small task, and Mary was not a random person. Not that she was perfect—we’ll get to that—but among all women in history, she was chosen by God for the great task of bearing, giving birth to, nurturing, and raising Jesus Christ, the Saviour of the world.

Some Protestants reject the title Mother of God for Mary, but the Reformers did not. Jesus is God, and Mary gave birth to Him. So, with the right qualifications and proper understanding, she can rightly be referred to by this title. Protestants should be careful not to fall into the trap of separating Christ’s two natures and thereby unintentionally embracing heresy in an attempt to correct Rome. Mary can rightly be seen as a godly example: God-fearing, surrendered to His will, and by God’s grace used in a pivotal moment in the great story of redemption.

The problem starts when Rome extrapolates these biblical truths and turns their theology of Mary into a binding dogma. This means that, in their view, to deny these doctrines is to deny the faith. Consider the following:

• Immaculate Conception (Pope Pius IX, Ineffabilis Deus, 1854): This teaches that Mary was conceived without original sin. “The most Blessed Virgin Mary, in the first instant of her conception… was preserved free from all stain of original sin.” This places her in a category of sinlessness Scripture reserves for Christ alone (Hebrews 4:15).

• Assumption of Mary (Pope Pius XII, Munificentissimus Deus, 1950): This declares that Mary was taken up, body and soul, into heavenly glory. This has no biblical basis, no widespread historical consensus, and was only declared dogma in the 20th century.

• Co-Redemptrix / Mediatrix of All Graces: Though not yet a formal dogma, many popes and official prayers have referred to Mary in these terms. The Catechism of the Catholic Church states, “By her maternal charity, she cooperates in the birth and development of divine life in the souls of the redeemed” (CCC 968), and, “Taken up to heaven… she continues to bring us the gifts of eternal salvation” (CCC 969).

This language shifts the focus from Christ alone to Christ plus Mary. And that’s not a small theological nuance—it’s a different gospel. The Church of Rome tries to nuance this by distinguishing between worship (latria) and veneration (dulia), but in practice this distinction collapses. Rosaries, Marian apparitions, processions, and prayers to Mary create a functional dependency on her. The emotional tone and theological content of Marian devotion often eclipses Christ—especially among the laity. So, even if one were to argue that devotion to Mary is not inherently wrong (as long as it stays within biblical boundaries), this kind of devotion distracts hearts, displaces faith, and opens the door to idolatry—trusting in another mediator rather than Christ.

Yes, we should honour great saints of the past. We should recognize God’s work in someone’s life and imitate their faith (Hebrews 13:7). But we must also remember that idolatry is not just carving statues or burning incense—it’s assigning divine roles, powers, or glory to a creature. And Rome clearly and overtly crosses that line when it encourages prayer to Mary, assigns her salvific roles, and bestows on her titles like “Queen of Heaven.” Tragically, in trying to honour Mary, Rome dishonours her by betraying the very faith she lived by—much like the Pharisees who, in their zeal to honour Moses, rejected everything he pointed to, including the Messiah.

Mary was a faithful servant—not a co-redeemer. She needed a Savior just like the rest of us (Luke 1:47). The tragedy of Rome’s Marian theology is that it gives people a counterfeit comfort and a surrogate intercessor, robbing Christ of the glory that belongs to Him alone and depriving the church of the joy, peace, and assurance that flow from trusting in Him as our sole Mediator and Redeemer.

Soli Deo Gloria—To God alone be the glory, not to Mary, not to popes, and not to saints.

Nino Marques