Common Objections

Catholic Outlook

Catholic Outlook

Catholic Outlook

Common Objections

Catholic Outlook

__________ Mary and the Saints __________

“The Catholic Church claims that Mary was conceived without sin and that she never committed any sin her whole life. But the Bible says that ‘all have sinned’ (Rom. 3:23). And Mary herself called God, ‘my savior’ (Luke 1:46-47), proving that she was a sinner like the rest of us.”

Gary Hoge

These are all great points. How can the Catholic Church say that Mary never sinned, when Paul says that “all have sinned”? Well, it’s simple, really: In the New Testament, “all” doesn’t always mean “all individuals,” sometimes it means “all groups,” or “people from all groups.”

For example, when Paul wrote, “For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:22), he didn’t mean that literally every man, woman and child will be made alive in Christ, but that people “from every tribe and language and people and nation” (Revelation 5:9) will be saved.

This is the sense in which Paul meant Romans 3:23. He spent the first two chapters of Romans demonstrating that the Jews and Gentiles were both equally guilty before God. In Romans 3:9, he wrote, “We have already made the charge that Jews and Gentiles alike are all under sin.” Then he wrote, “There is no difference [between Jews and Gentiles], for all have sinned and fall short of the glory of God” (Romans 3:22-23). That is, all nations are under sin. Jews, Gentiles, Persians, Medes, it makes no difference, for all have sinned. All nations, all peoples.

On an individual level, however, there can be exceptions without violating the meaning of this verse. Obviously, Jesus himself is an exception. He did not sin. Neither do young children, who, because of their immaturity, are incapable of making moral choices, and thus, are incapable of committing actual sins. Therefore, Mary could also be an exception, if God chose to make her one. 

Regarding Romans 5:12, it’s certainly true that in the normal course of things, every baby is conceived in a state of Original Sin. Had God not intervened, this would also have been true of Mary. Likewise, it is also true that every person who lives long enough to be capable of moral decision-making will commit actual sins. Again, had God not intervened, this would also have been true of Mary. But the Catholic Church points out that there was nothing normal about the job Mary was given to do. Her role was different – and more important – than any other person’s in human history. It was she who was to bear and give birth to the Son of God. It was her hands that fed him, that taught him to walk. It was her voice that taught him to speak. It was her arms that held him.

Catholics believe that God gave Mary gifts that were appropriate to her role as Jesus’s mother. It was not intrinsically necessary that she be preserved from sin, but it made her a more fitting vessel to bear the Son of God. As Protestant reformer Ulrich Zwingli said, “It was fitting that such a holy Son should have a holy Mother.”¹

And by the way, her preservation from sin was a gift, based solely on the merits of her Son. She, being human, was as much in need of a savior as the rest of us. But her role in salvation history was more difficult and more important than any other person’s beside’s Christ’s. Therefore, by God’s grace, she was saved more perfectly, and more comprehensively, than the rest of us. In essence, we are pulled out of the pit of sin; she was prevented from falling into it in the first place. So it is entirely appropriate for Mary to call God her savior, for he saved her in a most spectacular way.

If we look back in history, we find that Christians have known about Mary’s sinless condition from the earliest days of Christianity. There are hints of it as far back as the second century, when it was common to compare her to Eve, who was also undefiled. It was explicitly taught somewhat later:

You alone and your mother are more beautiful than any others, for there is no blemish in you nor any stains upon your mother. Who of my children can compare in beauty to these? (Ephraim the Syrian, Nisibene Hymns, 27:8, A.D. 361.)

Come, then, and search out your sheep, not through your servants or hired men, but do it yourself. Lift me up bodily and in the flesh, which is fallen in Adam. Lift me up not from Sara but from Mary, a virgin not only undefiled but a virgin whom grace had made inviolate, free of every stain of sin. (Ambrose of Milan, Commentary on Psalm 118, 22:30, A.D. 387.)

Having excepted the holy virgin Mary, concerning whom, on account of the honor of the Lord, I wish to have absolutely no question when treating of sins – for how do we know what abundance of grace for the total overcoming of sin was conferred upon her, who merited to conceive and bear him in whom there was no sin? – so, I say, with the exception of the Virgin, if we could have gathered together all those holy men and women, when they were living here, and had asked them whether they were without sin, what do we suppose would have been their answer? (Augustine, Nature and Grace, 36:42, A.D. 415.)

It’s actually rather ironic that modern Protestants object to the Immaculate Conception and subsequent sinlessness of Mary, because, like the early Christians, Martin Luther, the founder of Protestantism, was a firm believer in it. He wrote,

It is a sweet and pious belief that the infusion of Mary’s soul was effected without original sin; so that in the very infusion of her soul she was also purified from original sin and adorned with God’s gifts, receiving a pure soul infused by God; thus from the first moment she began to live she was free from all sin.²