Scholar says Baptists neglect lessons from Virgin Mary

EDE, Netherlands (ABP) -- A Latina theologian says overreaction to Catholic veneration of the Virgin Mary has caused Baptists to miss important biblical teaching associated with the mother of Jesus.

Lozano, a participant in theological conversations between the Baptist World Alliance and the Vatican, made the remarks in a presentation to the BWA Commission on Doctrine and Interchurch Cooperation at a meeting of global Baptists in the Netherlands.

She noted the Mexican story of the Virgin of Guadalupe -- a purported apparition of Mary to an indigenous peasant in Mexico City in the 16th century -- and how closely it ties the identity of the nation's Catholicism with Mary, who serves as a sort of "demi-goddess."

There are analogous Virgin Mary cults of devotion in other Latin American countries.

Lozano said Mexican Baptists and other Protestants, meanwhile, actively ignore Mary, to the extent of giving the biblical character short shrift.

"It seems that there is a consensus among these Baptists to disregard, neglect or reject the Virgin Mary," Lozano said, speaking of an informal survey she had done of some of her global Baptist colleagues.

And, in countries where Catholics are a majority, she added, "Baptists tend to move back and forth between actively rejecting and simply ignoring Mary."

In those countries, Lozano noted, "This becomes one of the major barriers to relations between Catholics and Baptists."

Because Mary is so perfect in popular Catholic theology in Latin America -- perpetually a virgin, although a mother; blameless, even sinless -- Lozano said she becomes an impossible standard of womanhood. Nonetheless, many men look for this standard in the mother of their children.

On the other hand, Lozano noted, Mary's opposite -- the wanton harlot -- is what many men tend to look for in sex partners. Being forced to choose between the two stereotypes can be deadly for women.

"When these [images of Mary and her opposite] are misused, they become oppressive and a source of suffering for women," she said. "Neither one of these models is a good one for women, because they do not present women as complete human beings."

Lozano said that embracing the "life-giving" aspects of Marian veneration can be both healthy for all women and a bridge between Latin American Protestants and Catholics, she contended.

Lozano pointed to two passages dealing with Mary in the Christmas story as recorded in Luke's Gospel: The angel's announcement to Mary that she would bear Christ (Luke 1:26-38), and Mary's song of praise to God, often called the Magnificat (Luke 1:46-55).

Mary is not a passive presence in those stories, Lozano pointed out, but an active and willing participant in God's work who was "well aware of social injustices," she said.

Lozano delivered her remarks on the second day of the BWA's Annual Gathering in Ede, Netherlands. Hundreds of Baptists from around the world came to conduct BWA General Council business as well as observe the 400th anniversary of the Baptist movement, which began in the summer of 1609 in nearby Amsterdam.

“Perhaps you should refresh yourself on how the Bible came to be, how the contents were established (canon), how things were determined to remain “extra-biblical” and how those wretched Catholics were involved in the process. “

I’m familiar with all of that, but still believe what Jesus said:

“26But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” - John 14

Please do not disparage God.

As John Calvin wrote on 2 Peter 1 (dashes are greek letters):

“Knowing this first. Here Peter begins to shew how our minds are to be prepared, if we really wish to make progress in scriptural knowledge. There may at the same time be two interpretations given, if you read —— as some do, which means occurrence, impulse; or, as I have rendered it, interpretation, ——. But almost all give this meaning, that we ought not to rush on headlong and rashly when we read Scripture, confiding in our own understanding. They think that a confirmation of this follows, because the Spirit, who spoke by the prophets, is the only true interpreter of himself.

This explanation contains a true, godly, and useful doctrine, that then only are the prophecies read profitably, when we renounce the mind and feelings of the flesh, and submit to the teaching of the Spirit. It is an impious profanation of it; when we arrogantly rely on our own acumen, deeming that sufficient to enable us to understand it, though the mysteries contain things hidden to our flesh, and sublime treasures of life far surpassing our capacities. And this is what we have said, that the light which shines in it, comes to the humble alone.

But the Papists are doubly foolish, when they conclude from this passage, that no interpretation of a private man ought to be deemed authoritative. For they pervert what Peter says, that they may claim for their own councils the chief right of interpreting Scripture; but in this they act indeed childishly; for Peter calls interpretation private, not that of every individual, in order to prohibit each one to interpret; but he shews that whatever men bring of their own is profane. Were, then, the whole world unanimous, and were the minds of all men united together, still what would proceed from them, would be private or their own; for the word is here set in opposition to divine revelation; so that the faithful, inwardly illuminated by the Holy Spirit, acknowledge nothing but what God says in his word.

However, another sense seems to me more simple, that Peter says that Scripture came not from man, or through the suggestions of man. For thou wilt never come well prepared to read it, except thou bringest reverence, obedience, and docility; but a just reverence then only exists when we are convinced that God speaks to us, and not mortal men. Then Peter especially bids us to believe the prophecies as the indubitable oracles of God, because they have not emanated from men’s own private suggestions.
To the same purpose is what immediately follows, —

But holy men of God spake as they were moved by the Holy Ghost. They did not of themselves, or according to their own will, foolishly deliver their own inventions. The meaning is, that the beginning of right knowledge is to give that credit to the holy prophets which is due to God. He calls them the holy men of God, because they faithfully executed the office committed to them, having sustained the person of God in their ministrations. He says that they were — not that they were bereaved of mind, (as the Gentiles imagined their prophets to have been,) but because they dared not to announce anything of their own, and obediently followed the Spirit as their guide, who ruled in their mouth as in his own sanctuary. Understand by prophecy of Scripture that which is contained in the holy Scriptures.”

“Do you reject the Trinity?”

Actually, Marysecretary HONORS the Trinity, rather than deny the teaching of Jesus and the role of the Holy Spirit:

“16 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.”

Not the Priests, not the Popes, not even the Church - but the Holy Spirit! I wish Catholics would stop insulting the Holy Spirit and suggesting He isn’t competent to teach or guide.

The role of the Holy Spirit is to do for and in us what Jesus did while physically present with the disciples!

From Barnes:

Verse 16. I will pray the Father. This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Romans 8:34; Hebrews 4:14; 15; 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God.

Another Comforter. Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, John 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, John 14:26; 15:26. Besides this, he came to convince men of sin. See Barnes “John 16:8-11”. It was proper that such an agent should be sent into the world—

1st. Because it was a part of the plan that Jesus should ascend to heaven after his death.

2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish.

3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. See Barnes “John 16:7”.

4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work—the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men.

The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit— John 14:16; 26; 15:26; 16:7. In the other instance it is applied to the Lord Jesus—1 John 2:1: “We have an advocate (Paraclete — Comforter) with the Father, Jesus Christ the righteous.”

It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us (Acts 27:20); then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word “comforter” is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was,

1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter.

2nd. To teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, John 14:26 John 15:26,; 27.

3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, John 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Matthew 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original.

That he may abide with you for ever. Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant.

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