Official Roman Catholic teaching expressly denies worshipping Mary, but this oftentimes seems to be overshadowed when conduct is put into practice. Rome claims Mary holds a highly exulted status and that she is highly honored, not worshipped. Yet, Roman Catholic piety over the years has elevated Mary’s status far beyond the level of what I would consider "honoring" someone. Consider just a few of the many examples of what I am referring to. This first one is a prayer taken from St. Alphonsus de Liguori’s Glories of Mary, which bears the Roman Catholic imprimatur and has undergone more than 800 editions since first published, so it is no inconsequential work. I quote: "Most Holy Immaculate Virgin and my mother Mary, to thee who art the mother of my Lord, the Queen of the world, the advocate, hope, and refuge of sinners, I have recourse today, I who am the most miserable of all! I adore thee, O great Queen, and thank thee for all the graces thou hast conferred on me until now, and particularly for having delivered me from hell, which I have so often deserved…In thee I place all my hopes, and I confide my salvation to thy care…"

Another common prayer found in Glories of Mary reads: "O Mother of Perpetual Help, thou art the dispenser of all the goods which God grants to us miserable sinners, and for this reason he has made thee so powerful, so rich, and so bountiful, that thou mayest help us in our misery. Thou art the advocate of the most wretched and abandoned sinners who have recourse to thee…In thy hands I place my eternal salvation and to thee do I entrust my soul…Obtain for me, then, the pardon of my sins, love for Jesus, final perseverance, and the grace always to have recourse to thee, O Mother of Perpetual Help."

These highly exultant words should not be arbitrarily dismissed, as some Catholic apologist have attempted to do, by suggesting these prayers are not part of the "official" teachings of the Church. I respond simply by pointing out that not only do these prayers appear in literature that bears the official Roman approbation for publication, but also that Rome possesses the ecclesiastical power to extinguish this sort of devotion to Mary but fails to do anything to prevent it. In fact, I would go so far in suggesting Rome has overtly facilitated her exultation with magisterial approval through papal encyclicals and the like. Nevertheless, note the words of St. Alphonsus.

Returning, now, to the prayers. The individual reciting these words has expressed assurance and hope in Mary for his eternal salvation. Compare this supplication, however, with the psalmist who petitioned rightly, "Preserve me, O God: for in thee do I put my trust" (Ps 16:1 KJV). David placed his confidence in God; the Roman Catholic prayer teaches to place one’s trust elsewhere. Additionally, the one reciting this prayer no longer fears the wrath that is due for his sins since Mary has delivered him from hell. According to his words, she will single handedly obtain a release from the punishment that is rightly due the sinner. Also, it must be stressed that Mary is represented in this prayer as having extraordinary power in that she has the capability of plucking a sinner from the jaws of eternal perdition, appeasing the wrath of an indignant God in order to save the lost. That is truly an amazing accomplishment if you ask me. Moreover, what is also troubling about these prayers is the tacit assumption that Mary protects sinners from Christ Jesus. Even though Scripture clearly points to Jesus as our one and only mediator between God and man (1 Tim 2:5), I cannot see how one can read the prayers and not reach the conclusion that Mary is here pictured as a greater appeaser against a wrathful Christ and also serving as Mediatrix, another mediator in the salvific process.

If one thinks my conclusion is speculative and unwarranted, just take a look at the abundance of popular Roman Catholic literature on this subject, papal statements, or encyclicals, which bear witness to my statement. For instance, Pope Leo XIII said regarding Mary’s mediation: "With equal truth may it be also affirmed that, by the will of God, Mary is the intermediary through whom is distributed unto us this immense treasure of mercies gathered by God, for mercy and truth were created by Jesus Christ. Thus as no man goeth to the Father but by the Son, so no man goeth to Christ but by His mother." Elsewhere, Benedict XV is attributed with saying: "It has pleased God to grant us all graces through the intercession of Mary."

If that is not unpleasant enough, let me offer just one more instance in which a Psalm, that is to say, sacred Scripture, was rewritten in order to esteem Mary. "We praise thee, O Mother of God; we confess thee, Mary ever Virgin…Thee all angels and archangels, thrones and principalities serve. Thee all powers and virtues of heaven and all dominions obey. Before thee all the angelic choirs, the cherubim and seraphim, exulting, stand. With unceasing voice every angelic creature proclaims thee: Holy, holy, holy, Mary, Virgin Mother of God!"

I do not think I need to add much commentary, as I believe the words speak for themselves. I trust the reader will use his best judgement in determining whether or not I have a right to conclude such language surpasses veneration, is blasphemous in essence, and is akin to rank idolatry. Again, I believe this only serves to buttress my original proposition: Rome has done nothing to distance herself from popular piety within the Church and has even gone so far in expressing attributes and characteristics to Mary that she is now seen as greater than mankind and the angels, slowly replacing the preeminence of Christ in the salvation of the sinner—at least in practice of prayer.

One can only wonder how prayers such as those recorded by St. Alphonsus have gained popularity within Roman Catholicism since they do not find justification in Scripture. One modern Roman Catholic apologist has noted, "[Mary as Mediatrix of all graces] is accepted, ultimately, on the authority of the Church rather than on the authority of clear scriptural references." Indeed, I believe this proves the evangelical position regarding the authority of Rome. Once the individual abandons the perspicuity of Scripture in favor of the dogmatic teachings of Rome, he is duty-bound to believe that what is clearly white is black, because his ultimate authority, Rome, has said so.