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The Divinity and Worship of Mary as promoted by the Church Fathers


وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

And behold! Allah will say: “O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah’?” He will say: “Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. (5:116)

Ignatius of Antioch (c. 35 – c. 110)

He asserts that a sinner cannot be saved except by means of the holy Virgin, who, on the other hand, saves by her merciful intercession many that would be condemned by the divine justice.

Impossibile est aliquem salvari peccatorum, nisi per tnmn, O Virgo, auxilium et favorem, quia quos non salvat Dei jnstitia, ealral eua interceswione Marise miaericordia infinite.

Origen of Alexandria (c. 185 – c. 254)

Origen, speaking of Mary, says: Neither was she infected by the breath of the venomous serpent. 

Nee serpentis venenosi afflatibug infecta est.

Athanasius of Alexandria (c. 293 – 373)

If the Son is king, says St. Athanasius, his mother must necessarily be considered and entitled queen.

SI ipse Rex est qui natus est de Vlrglne, mater, quse eum genuit, Regina et Domina proprie ac vere censetur.

St. Athanasius exactly explained by saying: Mary is placed at the right hand of God.

Collocatur Maria a dexteris Dei


Basil the Great (330–379)

St. Basil encourages sinners with the same thought, and says: Oh sinner, be not timid, but
in all thy necessities flee to Mary, invoke her aid, and thou wilt always find her ready to assist thee, for it is the divine will that she should aid all men in all their necessities.

Ne diffidas, peccator, sed in cunctis Mariam sequere et Invoca, Qu&m volutt Deus in cunctis eubvenire.

St. Basil calls her: the peacemaker between God and men.

Ave, Dei hominumque sequestra constitute.

St. Basil teaches us that, next to God, we have no other hope than Mary, and for this reason he calls her: After God our only hope.

Post Deum sola spes nostra

John Chrysostom (c. 347 – c. 407)

And St. John Chrysostom reoeats the same thing, namely, that sinners receive pardon only through the intercession of Mary.

Per hanc peccatorum veniam consequimur

Cyril of Alexandria (c. 378 – 444)

And by St. Cyril of Alexandria calls her The queen of the true faith,

Sceptrum orthodoxae fidei

John of Damascus (c. 676 – 749)

John of Damascus calls Mary : "The hope of the despairing"

Salve Bpes desperatorum

St. John of Damascus said, and every one may say the same who is so happy as to be devoted to this great queen : Oh, mother of God, if I trust in thee, I shall surely not be vanquished; for, defended by thee, I will pursue my enemies, and opposing to them thy protection and thy powerful support as a shield, I shall surely conquer them.

Insnperabilem spem tuam habens, O Deipara, servabor, Persequar Juimicos meos, solara habens ut thoracem protectionem tuam, et nipotens auxilium tuum. In Annunc. Dei Gen.

St. John of Damascus did not hesitate to say to the Virgin: Oh pure and immaculate queen, save me, deliver me from eternal damnation.

Regina immaculata et pura, salva me, libera ab eterna damna. tione. Orat. Paneg.

To serve Mary and to belong to her court, adds St. John of Damascus, is the greatest honor we can attain; for to serve the queen of heaven is to reign already in heaven, and to live in obedience to her commands is more than to reign.

Summus honor servire Marias, et de ejus esse familia. i servire regnare eet, est ejus agi froenls plnsquam regwaa

St. John of Damascus calls her: Aid prepared and ready to free us from all dangers.

Auxilium promptum et paratum christianorum, eripiens not a periculis.

Jerome  (c. 347 – 420)

St. Jerome wrote to the virgin Eustochium, that Mary not only assists her dear servants in their death, but also comes to meet them in their passage to the other life, to encourage them and accompany them to the divine tribunal,

Morient! bus beata Virgo, non tantuiu euccurnt. Bed etiam oow

St. Jerome confirms us in the same sentiment (or, as some persons think, another ancient author of a sermon upon the Assumption which is inserted among the works of St. Jerome), when he says, that in Jesus Christ was the fulness of grace as in the head, whence descend to the members, which we are, all the vital spirits, that is, the divine aids for attaining eternal salvation: in Mary likewise was fulness as in the neck, through which those vital spirits pass to the members

In Christo fuit plenitude gratiae elcut in capite influente, In Maria sicut in collo transfundente.

Augustine (354–430)

St. Augustine says: All the tongues of men, even if all their members were changed to tongues, would not be sufficient to praise her as she deserves.

Etiamsi omnium nostrum membra verterentur in linguas earn laudare sufficiret nullus.

Wherefore, St. Augustine asserts, that, having then co-operated by her love with Christ in the birth of the faithful to the life of grace, she became also by this co-operation the spiritual mother of us all, who are members of our head, Jesus Christ.

Ilia spiritu mater est membrorura salvatoris, quia cooperata eat charitate, ut fideles in ecclesia nascerentur.

St. Augustine rightly calls her the only hope of us sinners, since by her means alone we hope for the remission of all our sins. 

Tu es epes unica peccatorum, qu, per te speramus reniam omnium delictorum.

Augustine says: Mary having merited to give flesh to the Divine Word, and by that to furnish the price of the divine redemption, that we might be delivered from eternal death; therefore is she, says the same doctor, more powerful than any other to help us and obtain for us eternal salvation.

Virgo quse meruit pro liberandia proferre pretium, potest plus emnibus suffragium liberatis impendere.

St. Augustine says, or whoever may have been the author of that commentary upon Genesis: As the devil was the head from whence original sin proceeded, that head Mary crushed, because no sin ever entered the soul of the Virgin, and therefore she was free from all stain. 

Immicitias ponam inter te et mulierem, et semen tuum et semen Hlius; ipsa conteret caput tuum

St. Augustine says, addressing the Virgin: Through thee the wretched obtain mercy, the ungrateful grace, sinners pardon, the weak support, the earthly heavenly things, mortals life, and travellers their country.

Per te haereditamus misericordiam miseri, ingrati gratlam, veniam peccatores, sublimia infirm!, coelestia terreni, mortales vitam, patriam peregrin!.

Ephrem the Syrian (ca. 306 – 373)

St. Ephrem thus salutes the divine mother: "Hail, hope of the soul! hail, secure salvation of Christians! hail, helper of sinners! hail, defence of the faithful, and salvation of the world"

Aveanimae spes; ave Christianorum firma sains; ave peccatornm djutrbc; ave vallum fidelium; et mundi sains.

St. Ephrem says: Thou art the only advocate of sinners, and of those who are deprived of every help; and he thus salutes her: Hail! refuge and retreat of sinners, to whom alone they can flee with confidence.

Ave peccatorum refugium et hospitium: adquam nimirum catagere peasant peccatores.

St. Ephrem : "The secure haven for the shipwrecked."

Naufragorum portus tutissimus.


St. Ephrem explains: Oh most holy Virgin, receive us under thy protection, if thou
wilt see us saved, since we have no other hope of being saved but through thee.

Noble non eat alia quaru a te fiducia, o virgo smcerris alma. Mfc ftlifl piotatis protege et custodl

Therefore rightly was the devotion to our Lady called by St. Ephreni: The passport of escape from hell: 

Charta libertatis

St. Ephrem called devotion to the divine mother the opening of paradise

Reseramentum ccelestis Jerusalem. 

St. Ephrem adds that the name of Mary is the key of the gate of heaven to him who devoutly invokes it;

Nomen Marias est reseratorium portee cceli

OH immaculate and wholly pure Virgin Mary! mother of God, queen of the universe, our most excellent Lady, thou art superior to all the saints, thou art the only hope of the Fathers, and the joy of the blessed. By thee we have been reconciled to our God. Thou art the only advocate of sinners, the secure haven of the ship wrecked. Thou art the consolation of the world, the redemption of captives, the joy of the sick, the comfort of the afflicted, the refuge and salvation of the whole world. Oh great princess! mother of God! cover us with the wings of thy compassion: have pitv on us. We have no hope but in thee, oh most pure Virgin! We are given to thee, and consecrated to thy service; we bear the name of thy servants; do not permit Lucifer to draw us down to hell. Oh immaculate Virgin! we are under thy protection; therefore, unitedly we have recourse to thee, and supplicate thee to prevent thy Son, whom our sins have offended, from abandoning us to the power of the devil. Oh full of grace! illuminate my intellect, loos en my tongue that it may sing thy praises, and especially the Angelic Salutation, so worthy of thee. I salute thee, oh peace! oh joy! oh salvation and consolation of the whole world! I salute thee oh greatest of miracles! paradise of delight! secure haven of those who are in danger! fountain of grace! mediatrix of God and men!
St. Ephrem calls her : The peacemaker of the whole world.

Aye totias orbis conciliatrix.

St. Ephrem: She is immaculate, and remote from every taint of sin

Immaculata, et ab omni peccati labe alienissima.

“The Glories of Mary” by Alphonsus Liguori.



1 Comment

  1. it is quite obvious that just by “invoking ” mary , the christians are doing shirk according to verse 5:116
    they are giving the rights of GOD to being other than God.

    since mary is seen as an intermediary, they will say that she is not God. on the other hand, they use jesus as an intermediary. an intermediary does not have all the power and authority of the one he is ASKING. so why did they make “intermediary jesus” into a god ??


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