(John the Baptist) How can we be one in church when your church teaches false doctrines about mary?
(Cristoiglesia) According to the Bible it is impossible for the Church to teach false doctrines. What your statement clearly reveals is that you cannot endure sound doctrines. By not enduring sound doctrines you willfully place yourself outside of Christ’s Church.
(John the Baptist) Your church teaches:
Mary was conceived without original sin
Marry lived a sinless life
Marry was bodily assumed into heaven at the end of her earthly life
(Cristoiglesia) We are all born with original sin which was caused by our original parents bringing sin and death into the world. We have inherited that sin nature from the original fall from grace.
As was prophesied in the Old Testament a virgin will bear a son called Immanuel (Isaiah 7:14). That Son is to become the Lamb of God and a replacement for the Paschal Lamb of Passover which is emblematic of Christ as the feast of the New Covenant. This prophecy is important in that it illustrates the necessity of the perfect sacrifice. Not one of a perfection of the flesh as the Paschal Lamb refers but the perfection of the soul which requires a divine nature as no human alone could fulfill the perfection required by the Father but only the God-man in Jesus. Being fully God, He could not dwell and be nurtured in a vessel containing sin nor could the Lamb of God inherit the original sin of our original parents. So, out of necessity and in preparation to the blessed mother’s obedience she was saved by Christ at her conception. The blessed mother was in such a state of grace before conceiving and nurturing the unborn Jesus that she is described as being “full of Grace”. Of course being full of God’s grace leaves no room for sin.
Now keep in mind that some may argue that Jesus does not qualify as a type of the Paschal Lamb because the Paschal Lamb was required to be without any physical blemish. Certainly, the wounds of Jesus by His scourging left Him as anything but a physically unblemished sacrifice. It is significant to acknowledge that the Paschal Lamb of the Passover saved one from physical death while Jesus being emblematic saves one from the death of the soul into sin. Therefore, the Lamb of God had the perfection of the soul necessary to atone for sin which causes spiritual death.
Furthermore, while the obedience of the Israelites at Passover instituted a special kinship of the people as the family of God so too does the new kingdom instituted by Christ’s atoning sacrifice institute a new kinship or Covenant signified by the fact that we are to eat the Lamb in all its Body, Blood, Soul, and Divinity just as the Israelites had to eat the Lamb to be saved. Just like them it could not be a symbolic Lamb but its real flesh consumed; so too are we to partake of the reality of the feast provided by our Lord.
People may argue that it is not possible for Christ to save the blessed mother at her conception as the atoning sacrifice on the Cross has not yet occurred; this same argument by critics of the Eucharist argue similarly. But the fact is that God dwells outside of time where everything is in the eternal present without future or past. In the Scriptures according to St. Johns account of Jesus’ Colloquy at Capernaum in chapter 6 he said, “do this in remembrance of me” as translated into English but this is often a misunderstanding as to what Jesus was really saying because in English “remembrance means to recall a past event which is an approximation of the Greek meaning since there is no corresponding English equivalent. . However, the Koine Greek word used was “anamnesis” which has in its meaning an expectation of a miracle which transcends time and place. So what was truly being conveyed by Jesus’ words recorded by St. John is that the disciples truly ate the sacrificed flesh and drank the spilt Blood of our Lord just as we do today sharing in that one sacrifice presented by our Lord and shared by the entire Church in all its glorious manifestations. Therefore His atoning sacrifice provides for all humanity past, present and future.
All Christians will agree that there is at least one person who never sinned and that is our Lord and Savior. Being an exception means that there may be other possibilities of exceptions although we can agree that the circumstances of our Savior are unique being fully man and fully God. No other person future or past can make such a claim. As you know the Bible says that the blessed mother is "full" of God's grace at the Annunciation. We believe that God had prepared her for that moment of saying yes to be the God bearer. The womb that bore and nurtured our Lord is the Ark of the New Covenant which is Christ our Lord. God cannot dwell within sin so the blessed mother was saved by God's grace before she was even conceived in the womb immaculately. She was in need of a Savior as we all are and our Lord provided for her salvation and indeed her sanctity even before her conception. Being and remaining full of grace means that the blessed mother of God never sinned but would have been tempted to sin as the new Eve just as the original Eve was tempted. But just as her Son withstood temptation, her grace was so great that she was able to overcome all temptation.
Yes, the Church teaches the truth that the blessed mother of God was assumed into heaven at the end of her earthly life.
(John the Baptist)Mary is a mediatrix
Mary is a co-redemptrix
(Cristoiglesia) Here is the teaching of the Church from the Catechism in regards to your claims:
488 "God sent forth his Son", but to prepare a body for him, he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary":
The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.
489 After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established."
494 At the announcement that she would give birth to "the Son of the Most High" without knowing man, by the power of the Holy Spirit, Mary responded with the obedience of faith, certain that "with God nothing will be impossible": "Behold, I am the handmaid of the Lord; let it be [done] to me according to your word." Thus, giving her consent to God's word, Mary becomes the mother of Jesus. Espousing the divine will for salvation wholeheartedly, without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son; she did so in order to serve the mystery of redemption with him and dependent on him, by God's grace:
As St. Irenaeus says, "Being obedient she became the cause of salvation for herself and for the whole human race." Hence not a few of the early Fathers gladly assert. . .: "The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith." Comparing her with Eve, they call Mary "the Mother of the living" and frequently claim: "Death through Eve, life through Mary."
502 The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men.
511 The Virgin Mary "cooperated through free faith and obedience in human salvation" (LG 56). She uttered her yes "in the name of all human nature" (St. Thomas Aquinas, STh III, 30, 1). By her obedience she became the new Eve, mother of the living.
964 Mary's role in the Church is inseparable from her union with Christ and flows directly from it. "This union of the mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to his death"; it is made manifest above all at the hour of his Passion:
Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross. There she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, joining herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim, born of her: to be given, by the same Christ Jesus dying on the cross, as a mother to his disciple, with these words: "Woman, behold your son."
967 By her complete adherence to the Father's will, to his Son's redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church's model of faith and charity. Thus she is a "preeminent and . . . wholly unique member of the Church"; indeed, she is the "exemplary realization" (typus) of the Church.
968 Her role in relation to the Church and to all humanity goes still further. "In a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the Savior's work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace."
969 "This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation .... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."
970 "Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men . . . flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it. No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source."
973 By pronouncing her "fiat" at the Annunciation and giving her consent to the Incarnation, Mary was already collaborating with the whole work her Son was to accomplish. She is mother wherever he is Savior and head of the Mystical Body."
(John the Baptist) Mary is the Queen of Heaven
(Cristoiglesia) Jesus is the King and the mother of the King in the first century was always called the Queen. We give the same respect for our king to his mother.
(John the Baptist) Yet none of these doctrines about mary are found anywhere within the pages of Scriptures!
(Cristoiglesia) Really? So are you are saying that none of these teachings are in the Bible either explicitly or implicitly and that it is impossible to come to the theological conclusions of any of these teachings from the Bible. Additionally, are you not putting the cart before the horse by attributing to the Bible, which is the product of the Church, a teaching authority that usurps the authority of the Church given by Christ? In other words, how does something not being mentioned in the Bible detract from the teaching of the Church? It does not.
(John the Baptist) The mary of the bible is far different from the picture portrayed above. Indeed the biblical mary is a "bondslave of the lord", Luke 1:38, a humble servant of God.
The humble attitude of the biblical mary is far removed from the veneration paid to her by the Roman catholic church.
(Cristoiglesia) Behold the handmaid. With all modesty and humility of heart and mind, the blessed Virgin consented to the divine will: and from that moment in her was conceived the Savior and Redeemer of the world. (Witham) --- Thus ought the virgin, who brought forth meekness and humility itself, to shew forth an example of the most profound humility. (St. Ambrose)
(John the Baptist) There is nothing in the bible about any of the doctrines about mary held by your church.
(Cristoiglesia) You cannot be serious.