From the beginning, I want to state that we have no reference to the veneration of Mary in the Bible, such as is practiced in the Roman Catholic Church. Such veneration, also called Mariolatry, must be firmly rejected. With all our hearts, however, we can join in the praise of Elisabeth, who said to Mary, “Blessed art thou among women, and blessed is the fruit of thy womb” (Luke 1:42). This Biblical praise of Elisabeth expressed Mary’s attitude to God’s counsel: her submission, humility and readiness to do the will of God and to accept it in her life, despite all the negative things. Whatever goes beyond this praise, however, either in Mariolatry or in the cult around Mary, we must reject in light of the Bible, particularly in view of the words of God, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me” (Exodus 20:2-3).
Let us consider briefly the virtues attributed to her by the Catholic Church and compare what the Bible has to say.
Mary is said to have had an “immaculate conception,” or also the “perpetual sinlessness.” These characteristics attributed to Mary are in clear contradiction to the words of God in Romans 3:23, “For all have sinned, and come short of the glory of God.” David the king also says in Psalm 51:5, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” These statements—I want to emphasize the word “all” in the text from the letter to the Romans—apply without exception. This includes Mary and invalidates any claim to the contrary.
The Bible does not speak of a perpetual virginity either. Mary certainly was a virgin when she became pregnant with Jesus Christ, through the visitation of the Holy Spirit. This is expressly stated in the Bible. But after the birth of Jesus, Mary gave birth to several other children. We read in Matthew 13:55-56, “Is not this the carpenter’s son? Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?” Through this Bible text alone it is clear that Mary lost her virginity after the birth of Jesus.
Also, the term “Mother of God” is not tenable. Mary is the biological mother of Jesus, but not the “Mother of God” in the sense that the Catholic Church means. The Catholic Church attributes to Mary a similarity to God, and exalts her to “Queen of heaven,” who should be given particular veneration. We do not find this in the Bible, however. The Bible gives us a different picture of Mary.
“And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage” (John 2:1-2). Here Mary is described as the mother of Jesus. Just what this meant is demonstrated in Romans 1:3-4, “Concerning his son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The Bible makes it clear here that Jesus was given a human body through Mary. But of His divine nature Paul writes, “…declared to be the Son of God with power, according to the spirit of holiness.”  Therefore, Mary is the human vessel, but Jesus’ divine being is solely through the power of the Holy Spirit. Thus, the Catholic term “Mother of God” is misleading. And “Queen of heaven” is also a term that we only find in connection with idolatry in the Bible, “The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger” (Jeremiah 7:18).
“Mary, the co-redemptrix”: through this term Mary is given part in the redemption accomplished by Jesus Christ. This is an absolutely false doctrine and to be rejected! It clearly contradicts the clear statements of the Bible, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13). Christ redeemed us. Christ hung on the cross. Christ paid the price for our sins and not Mary. In the Bible, there is not one reference to support the idea of “Mary, the co-redemptrix.” Rather, the apostles testify to the opposite, “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). Let us hold fast to the words of the Bible in 1 John 5:12, “He that hath the Son hath life; and he that hath not the Son of God hath not life.”
“Mary, mediatrix of grace”: in this function she is said to intercede for us before God in heaven. As a mother, she can best understand our cares and worries and intercede for us. This is contradicted, however, by the words of 1 Timothy 2:5, “For there is one God, and one mediator between God and men, the man Christ Jesus.” The Scriptures also say in Hebrews 4:14-16, “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Jesus is our High Priest; it is Jesus who intercedes for us before God, and it is Jesus who understands us as no other.
“The assumption of Mary”: the Bible only reports of two people, apart from Jesus Christ, who physically ascended into heaven. They are the two Old Testament men, Enoch (Hebrews 11:5) and Elijah (2 Kings 2:11). These two are the only people whom the Bible tells us did not die but were taken by God to heaven directly. To maintain this about Mary is outside of all Biblical foundation.
According to Catholic doctrine, Mary was exalted to “Queen of heaven” and should be venerated accordingly. This claim cannot be justified in light of the Bible, so we must, therefore, reject it. Let that which Mary really is suffice, namely a blessed Jewish woman, who had the privilege of giving birth to the Messiah. She was a woman who did not regard disgrace and was prepared for Jesus’ sake to tread the path of contempt—and therein, in her trust, held fast to her love and faith in Jesus Christ. Let us do what Mary herself tells us to do, then, “And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it” (John 2:1-5). We do well to heed this command.                       (MR1210/538)