"Behold Your Mother" by Tim Staples - a Review by TurretinFan

"Behold Your Mother," by Tim Staples, "respectfully but clearly answers every conceivable Protestant objection to Mary, the Mother of God," according to Mitch Pacwa. Of course, Protestants don't object to Mary, but we understand he means the Marian dogmas of Roman Catholicism. Al Kresta, with unintentional irony, states that Tim "addresses objections I haven't seen addressed elsewhere." Robert Spitzer puts it this way: "Tim Staples presents a remarkable defense of the six major Marian doctrines, including a veritable compendium of source material from the Bible, Fathers, and Church documents." These quotations come from the endorsements on the back cover of Tim's book. Absent from the book are any official nihil obstat or imprimatur. Tim may have "street cred" with Mitch Pacwa, but he lacks the official approval of the magisterium.

Tim's book is dedicated, "For Valerie," presumably referring to his wife.

The book is not written to an academic audience. "Behold Your Mother" has about 473 footnotes and 352 pages. The list of works cited is the last five pages of the book. After Pacwa's claims for thoroughness, you may be surprised to discover that notable Protestant responses to the Marian dogmas are not listed. For example, Svendsen's "Who is My Mother," is not listed (though his much less relevant "Evangelical Answers: a Critique of Roman Catholic Apologists," is listed). Tim does include a few Protestant works, notably James White's "Mary--Another Redeemer" and Lorraine Boettner's "Roman Catholicism." Nevertheless, Tim does not provide much evidence of a deep familiarity with Protestant or other historical scholarship on the issues involved.

The book is structured around the five Marian Dogmas. After a brief introduction, the book is divided into the following parts:

• Part I "Mother of God" (pp. 17-50);
• Part II "Full of Grace" (pp. 55-127);
• Part III "Ever-Virgin" (pp. 131-192);
• Part IV "Assumed into Heaven" (pp. 197-230); and
• Part V "Mediatrix and Co-Redemptrix" (pp. 235-272).

The book then includes a section on "Queen of Queens: Mary's Regal Role in the Kingdom of God" (pp. 273-289) and a section on "Mary's Ongoing Place in our Lives" (pp. 291-92). A set of appendices follow, addressed to a variety of topics including things, namely: "Patristic Evidence for Theotokos," "Patristic Evidence for Mary's Perpetual Virginity," "Mary's Virginity in Partu," "Mary's Freedom from the Pains of Labor," "Answering Four False Charges about Patristic Mariology," and "Queenship has its Privileges."

Introduction

The introduction is subtitled "Why Mary Matters." In some ways, the introduction serves to mis-frame the issues. It is true that among the Protestant objections are objections that Roman Catholic emphasis on Mary detracts from Jesus. That would be an objection that might be raised, even if the Marian dogmas were all true. What is even more significant, however, is the fact that Rome has dogmatized false doctrines. Some of the errors Rome teaches on these topics are allegedly essential to the Christian life.

Tim tries to address the first objection by suggesting that Mary should be an instrument of faith to lead us to Jesus. That doesn't fully answer the objection. You cannot fully answer a pragmatic objection with a merely theoretical response. The answer to "the emphasis on Mary detracts from Jesus" is not really answered by "well, it's not supposed to be that way." Even if we grant that Roman Catholicism teaches that Mary should point people to Jesus, we still often see that in practice the emphasis on Mary does not lead to Jesus, but rather leads to Mary.

Moreover, the emphasis on Mary is not a Biblical emphasis. The last clear reference to Mary is in Acts 1, where she and her other sons (described as Jesus' brothers) finally join the disciples. The Biblical emphasis is on Jesus, not Mary. Scripture is Christocentric.

Tim argues that "In seeing the truth about Mary's Immaculate Conception and Assumption, we will not only see the glory of Mary, but we will see the immeasurable dignity and calling of all Christians in her" (emphasis original). That has a vaguely Scriptural sound to it, but recall that Tim has (perhaps unwittingly) stolen from Abraham to give to Mary: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed" (Galatians 3:8) or perhaps from Jesus himself: I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:" (Galatians 1:6) or "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light;" (1 Peter 2:9).

In point of fact, Christians are not called in Mary. They are called in Jesus. "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." (Isaiah 42:1) "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," (2 Timothy 1:9).

Similarly, Tim argues that "we will see God's glory and faithfulness to his promises concretized--his grace perfected--in the life of a real human person." Once again, Tim is stealing from Jesus to give to Mary: "But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you" (1 Peter 5:10) and "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me" (2 Corinthians 12:9). Tim's comment about "real human person" leaves one wondering whether Tim is refusing to acknowledge that Jesus is one person who is fully and really human while also fully and really divine.

Tim tells us that "Our Lady will teach us of the holiness of marriage ... ." This is truly a most curious assertion. According to Rome's view of Mary's virginity, she never knew her husband, Joseph. What a curious model for marriage!

Tim argues that "Behold your mother" (John 19:27) were Jesus' words not only to John but "to each of us." No argument is presented (at least, in the introduction) for this assertion. The text states: "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home." (John 19:26-27) I've maintained the KJV wording here partly to make clear that the text says "thee" singular and not "you" plural. There is nothing in the text or the context that imply that Jesus had in mind something other than John caring for his mother after Jesus' death. There is nothing here to suggest the universal motherhood of Mary any more than there is anything to suggest the universal sonship of John. Is John the son of every woman? Surely not. Likewise, Mary is not the mother of every Christian. The text itself shows how John interpreted this command. He did not start praying the not-yet-invented rosary, he took her to his house.

In the next post in this series, we will take a look at "Part I" of Tim's book.

Actually, Jesus Did Ask Someone to Write a Book

About 43 minutes into episode #6838 of Catholic Answers Live, Patrick Coffin, the host of the show, stated: "Jesus never wrote a book, didn't ask anybody to write a book, or you know - put on kind of memo on the fridges of Nazareth, but he did found a church."

I've previously addressed this "Jesus Didn't Write a Book" Objection (link to previous treatment). While I stand by that response, let me provide some further response Mr. Coffin's assertions here, since Mr. Coffin is guilty of a redemptive history error, a trinitarian error, and a simple factual error (not even to get into his ecclesiastical error).

1. Redemption History Error

Mr. Coffin's characterization, by focusing on the form of the revelation of Jesus Christ misses the place of revelation in the history of redemption. It is by revelation that the church was founded. The revelation of Jesus Christ is the foundation of the church that Jesus founded. That's why Jesus said to Peter:

Matthew 16:17-19
And Jesus answered and said unto him, "Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Jesus focuses on the fact that Peter's confession was something revealed to him by the Father. It is on that confession of faith - revealed by God - that the church was to be founded.
That's why Irenaeus says: "For we learned the plan of our salvation from no others than from those through whom the gospel came to us. They first preached it abroad, and then later by the will of God handed it down to us in Writings, to be the foundation and pillar of our faith" and again a little later on "the pillar and foundation of the Church is the gospel" (Against Heresies, Book 3, Sections 1 and 8).
And Irenaeus is being Scriptural:

Hebrews 1:1-2, 2:1-4, 4:2
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; ... Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? ...
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

You see the foundation of the church is the revelation of Jesus Christ - not the other way around. Even if the assembly of Jesus' followers (i.e. the church) can be said to have begun before the writing of the New Testament Scriptures - still they are a record of the revelation that preceded and founded the church. They are the cause of the church - not the effect of the church.

2. Trinitarian Error

Mr. Coffin's comments invite the listener to divide Jesus from the person of the Spirit, to the extent that one considers the plain and inescapable fact that the Spirit did command people to write a book. Even assuming it were true that Jesus didn't personally command the writing of Scripture, the Spirit did, and that's not any more or less authoritative than if Jesus himself did it. The Spirit is not a lesser deity.

Moreover, the Spirit was united in Jesus' revelatory mission:

John 14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

That leads us to a third category of error:

3. Factual Error

Mr. Coffin has forgotten about the fact that the Bible itself tells us that Jesus commanded John to write a book:

Revelation 1:1-3, 11, 19 and 21:5
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. ... Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. ... Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; ... And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

I understand that the book of Revelation is excluded from the readings of Scripture in the Roman liturgy, but even Trent had to admit that it is canonical and authoritative Scripture.

I suppose I could add to the above that Mr. Coffin's conception of Christ founding a church is way off. Mr. Coffin has in mind a hierarchical structure of authority, whereas when Christ talked about founding his church on the rock of Peter's confession, he was talking about followers united by faith. While God did appoint a structure of authority within the church, that was not the primary sense in which he founded a church. Perhaps we can get into that more in another post.

-TurretinFan

Catholic Answers - Mary as Alternative to God

Around 45 minutes into episode #6824 of "Catholic Answers," Vicki Thorn stated: "You know, I also want to say to our listeners, that sometimes when we're beginning to heal, especially women, God is really sort of frightening to us, because we're so afraid of judgment. The blessed Mother - this is Mary's work. ... This is Mary's work - and so if God seems a little - you know - too scary, turn to Our Lady and ask her to help, because she'll lead you."

By contrast, the Scriptures always exhort us to turn to the mercy of the Lord:

Psalm 89:1 I will sing of the mercies of the Lord for ever: with my mouth will I make known thy faithfulness to all generations.

Psalm 69:16 Hear me, O Lord; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.

Psalm 25:6 Remember, O Lord, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

We are not to come in reliance on our own merits (or the merits of our fellow sinners, such as Mary), but solely on the mercy of God:

Daniel 9:18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

Indeed, we can approach the Father through Christ, specifically because it is through Christ that the Father of mercies has given us mercy:

2 Corinthians 1:3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

Rather than turning to any form of idolatry, including the religious veneration of Mary, turn to Jesus:

James 5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

The Lord's is full of compassion and He is the only Mediator between God and man, as it is written: "For there is one God, and one mediator between God and men, the man Christ Jesus;" (1 Timothy 2:5) - therefore with Paul let me entreat the reader who is trusting in Christ to be reconciled to God by Christ - not by anyone else:

2 Corinthians 5:17-21
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Christian Answers to Two Roman Catholic Questions on "Catholic Answers"

The show that calls itself "Catholic Answers," recently featured a Missouri Synod Lutheran caller as highlighted on a recent Dividing Line.  In response to the caller, the hosts began asking him some questions.  I wouldn't be surprised if you get these same questions from some of your Roman Catholic friends and acquaintances, particularly those who listen to "Catholic Answers."

Question 1: Where is Sola Scriptura in the Bible?

Short Answer: John 20:31 says, "But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." And many other verses.

Brief Explanation: John's statement implies that a person could pick up John's gospel, read it, believe it, and receive eternal life in that way.  Moreover, John's statement at least hints at the fact that the other gospels have a similar purpose - they are written for us to read, believe, and have eternal life.

Possible Objection: But where is the only in that text?

Response: The sola or only of "Sola Scriptura" is simply a negative claim - in other words, it's saying that Scripture is unique - there's nothing else like Scripture. If you want some verses that emphasize the unique character of Scripture, those also exist.

For example, Romans 3:4 says "God forbid: yea, let God be true, but every man a liar; as it is written, "That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.' (Psalm 51:4)"  This emphasizes the crucial distinction between God's word and mens' words.

Another example is this: 

Deuteronomy 13:1-5If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, "Let us go after other gods, which thou hast not known, and let us serve them;" thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

The point to take away from that passage is that even if someone has authority that appears to be attested by working wonders, the person's message should be judged by the Scriptures (in this case, by the Pentateuch). 

Paul similarly warns the Galatians: "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1:8)  Someone may object that "preached" could refer to the gospel Paul delivered orally.  Nevertheless, we have that gospel in written form today.

Likewise, the Bereans are commended for subjecting the apostles' own preaching to a comparison with the Scriptures: "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." (Acts 17:11)

Question 2: Where is "Scripture interprets Scripture" in the Bible?

Short answer: 2 Timothy 3:16 says, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:" If that is true, then it follows that all Scripture has one divine author even if it has many human authors.

Longer answer: Indeed, we have examples of Scripture interpreting itself explicitly, such as the quotation from John 20:31, above, which provides a purpose for the book of John, and more broadly for Scripture. Other examples include the citation of Old Testament passages in the New Testament, together with explanations of what they meant or how they were fulfilled in Christ.  Indeed, sometimes the New Testament includes Jesus' own explanation of his parables.  Numerous other examples could be provided.

Rejoinder: But even if we had no answer, can the matter seriously be doubted?  Does the person asking the question really think that the Bible is either incomprehensible or should not be understood by taking one part in relation to another?  

Even the Roman Catholic "Catechism of the Catholic Church," puts it this somewhat poetic (and consequently imprecise) way (CCC 102): 

Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely: You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.

We understand that Rome wishes to deny Christians the ability to judge her doctrines by Scripture, but surely it cannot be denied that Scripture does interpret Scripture.  How else would one read it?  As just isolated statements each possibly meaning anything at all?  The very notion seems bizarre.

-TurretinFan

"Catholic Answers" - Its Genesis

Patrick Madrid recently directed me to a story by Karl Keating describing how "Catholic Answers" was born.

According to Mr. Keating, it was born when he decided to print tracts and put them on the windshields of cars of a local Christian church that had similarly pamphleted the windshields of cars at his own, Roman, church.

Mr. Keating admits that he decided to publish the tracts under the name "Catholic Answers," because - well - let me quote his own words:

Not wanting to reveal my identity or my home address, and wanting to leave the Fundamentalists with the impression that what I wrote was more than just one man’s opinion, I made up the name "Catholic Answers" (it sounded authoritative), and I rented a post office box on the off chance that someone might actually reply to me.

Such a frank confession of his motives is surprising - but what was even more surprising is Keating's admission regarding how he responded to the people who wrote to the P.O. Box, asking for the catalog for "Catholic Answers." He says he replied in this way:

I was surprised to find it full—and doubly surprised to find some letters were from Catholics, who said, "This is great stuff! Send us your catalogue!" I wrote back, saying, "I’m sorry, but everything is out of print at the moment."

-TurretinFan

What Catholic Answers Isn't Telling You About the New Mass Translation

Over the past few months I've seen a number of requests for funding from Catholic Answers to support what is billed as the "new translation" of the Order of the Mass. Some of the earlier requests seemed vague as to why this is important. The latest email claims that the issue is that the current translation is "clunky" whereas the mass is supposed to be "sublime."

On the one hand, one can hardly imagine this same conversation happening 50 years ago, when it had been Rome's practice for centuries to essentially use Latin only (plus the Greek words kyrie eleison) in the order of the mass (with a few exceptions, such as the homily). To that time, one would expect to see reused the arguments against the Reformers as to why it is better not to place the mass into English.

Nevertheless, it was put into English and, as Catholic Answers' recent email has noted, they (the mysterious "they" that makes decisions for the English-speaking portion of Rome's church) did not simply reuse the existing parallel English that had been prepared for the aid of English-speaking priests. Instead, a new translation was provided.

What Catholic Answers hasn't been mentioning in the emails I've seen (though perhaps I'm not privy to all their communications) is that there are theological issues with the translation that has been in use for the last few decades. One prominent example is the issue of the very wording of the consecration.

The order in use offered four alternative "Eucharistic prayers" but all of the alternatives stated:

Take this, all of you, and drink from it;
this is the cup of my blood,
the blood of the new and everlasting covenant.
It will be shed for you and for all
so that sins may be forgiven.
Do this in memory of me.

(source - see the "institutive narrative" section)

The new translation of the mass fixes this erroneous statement with respect to the atonement. In relevant part it states:

TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.

(caps in source)

This is a theologically significant change, and one that has been grist for the mill of sedevacantists, as can be seen at the following link from a sedevacantist site (link to arguments for the invalidity of the new mass).

While it may be true that the order of mass in use for decades in the English-speaking world has been clunky, has Catholic Answers' mission ever been to improve the style of American Romanism? One possible explanation is that at least some of the arguments of the sedevacants against the new mass are compelling enough to force a revision that reverts the language to the more traditional form.

I've addressed one issue, an issue that was brought to my attention by Peter Dimond's debate with William Albrecht on the subject (link to debate). I've also addressed this theological issue because it has significance to the issue of the atonement.

The words "shed for many for the remission of sins" should remind us:

1) That the shedding of Christ's blood, not the drinking of his blood, is the way by which the guilt of sins is remitted. Not "drunk ... for the remission of sins" but "shed ... for the remission of sins."

While we are taught that we must eat the flesh and drink the blood of Christ to have life in us:

John 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

It is because Christ is our source of life, not because it is the eating and drink that provides forgiveness. It is the shedding of the blood that provides the forgiveness.

2) The only way that sins are forgiven is by the shedding of Christ's blood.

Hebrews 9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

3) The sacrifice of Christ is a time-bound event. It was future at the time of the institution of the sacrament, though it is past now.

Hebrew 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

4) Christ's aim in having his blood shed was to remit the sins of many, not all.

Thomas Aquinas explains it this way:

Objection 8: Further, as was already observed, Christ's Passion sufficed for all; while as to its efficacy it was profitable for many. Therefore it ought to be said: "Which shall be shed for all," or else "for many," without adding, "for you."

Reply to Objection 8: The blood of Christ's Passion has its efficacy not merely in the elect among the Jews, to whom the blood of the Old Testament was exhibited, but also in the Gentiles; nor only in priests who consecrate this sacrament, and in those others who partake of it; but likewise in those for whom it is offered. And therefore He says expressly, "for you," the Jews, "and for many," namely the Gentiles; or, "for you" who eat of it, and "for many," for whom it is offered.

- Thomas Aquinas, Summa Theologica, Third Part, Question 78, Article 3 (Objection/Response 8)

- TurretinFan