This article will examine The Akathist Hymn. Composed circa the 6th century, it consists of 13 stanzas of praise directed primarily toward Mary. It is sung in Eastern Orthodox churches as part of the assigned church services during Lent. It is also among the works listed in the Catholic Church's Enchiridion Indulgentiarum, which grants a plenary indulgence for its recitation.
Each stanza of the hymn is broken into two sections - a kontakion and an oikos. To simplify, just the stanza number will be used in the following citations. The text used in this article is found here, though some other versions are more expansive.
The first stanza begins:
The Akathist Hymn - Stanza 1
An archangel was sent from Heaven to say to the Theotokos: Rejoice! And beholding Thee, O Lord, taking bodily form, he was amazed and with his bodiless voice he stood crying to Her such things as these:
Rejoice, Thou through whom the curse will cease!
Rejoice, height inaccessible to human thoughts:
Rejoice, depth undiscernible even for the eyes of angels!
Rejoice, Thou through whom creation is renewed:
Rejoice, Thou through whom we worship the Creator!
Rejoice, O Bride Unwedded!
To begin, the "agent" argument should be addressed, because it inevitably arises in discussions on this topic. The praises given to Mary, such as the "thou through whom creation is renewed", and "thou through whom the curse will cease" above, are excused on the basis that they are actually praises toward Christ, and Mary is only offered them because she is the conduit through which Christ accomplished the incarnation. Does this work?
The answer is, no, it does not. This type of argumentation has a number of problems, which render this practice inappropriate:
The last point above is exemplified in the first stanza where Mary is called the "height inaccessible to human thoughts", and the "depth undiscernible even for the eyes of angels".
In light of such statements, which are idolatrous exaltations of a human sinner, our reading of the rest of the text is shaped. The layman reading these hymns is given an impression, and that impression thoroughly exalts a woman, not the Lord, even if the worst and most blasphemous bits seek refuge behind that facade.
Moving on to the second stanza:
The Akathist Hymn - Stanza 2
Rejoice, assurance of those who pray in silence!
Rejoice, beginning of Christ's miracles:
Rejoice, crown of His dogmas!
Rejoice, heavenly ladder by which God came down:
Rejoice, bridge that conveyest us from earth to Heaven!
Rejoice, O Bride Unwedded!
Above is the amazing statement praising Mary as the "bridge that conveyest us from earth to Heaven". As discussed already, this will be excused on account of the incarnation ("agent" defense). However, it exhorts people to view Mary as a means of eternal Salvation, and co-savior, who in addition to Christ, is likewise required for our entrance into Heaven.
The third stanza says:
The Akathist Hymn - Stanza 3
Rejoice, table bearing a wealth of forgiveness!
Rejoice, Thou Who makest to bloom the garden of delight:
Rejoice, Thou Who preparest a haven for souls!
Rejoice, acceptable incense of intercession:
Rejoice, propitiation of all the world!
Rejoice, good will of God to mortals:
Rejoice, boldness of mortals before God!
Rejoice, O Bride Unwedded!
Above, we see the incredible statement that Mary is "the propitiation of all the world". The Word of God says:
1 John 2:1-2
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
This is a one-to-one, direct stealing of Christ's work and saving office, and applying it to Mary.
Further, this stanza calls her a "table bearing a wealth of forgiveness". In what sense does Mary bear forgiveness? It likewise calls her "an acceptable incense of intercession". These statements lend to her being set up as an intermediary between sinners and God - the basis for the "boldness of mortals before God", which is to say, the reason we aren't terrified to approach God, even though that too is rightly ascribed only to our High Priest Jesus Christ in Hebrews 10:19-22.
Moving on to stanza four:
The Akathist Hymn - Stanza 4
Rejoice, opening of the gates of Paradise!
Rejoice, firm support of faith:
Rejoice, radiant token of Grace!
Rejoice, Thou through whom hades was stripped bare:
Rejoice, Thou through whom we are clothed with glory!
Rejoice, O Bride Unwedded!
Here, Mary is the "opening of the gates of Paradise", "through whom hades was stripped bare", and "through whom we are clothed with glory".
Once again, notice the mix. The "through whom" statements ("agent" defense candidates) are interspersed between statements designed to praise Mary herself - "firm support of faith", "radiant token of grace". This furthers a conflation of the role of Christ with that of Mary in the mind of the reader.
The fifth stanza says:
The Akathist Hymn - Stanza 5
Rejoice, Thou Who didst extinguish the furnace of error:
Rejoice, Thou Who didst enlighten the initiates of the Trinity!
Rejoice, Thou Who didst banish from power the inhuman tyrant:
Rejoice, Thou Who didst show us Christ the Lord, the Lover of mankind!
Rejoice, Thou Who redeemest from pagan worship:
Rejoice, Thou Who dost drag us from the works of mire!
Rejoice, Thou Who didst quench the worship of fire:
Rejoice, Thou Who rescuest from the flame of the passions!
Rejoice, guide of the faithful to chastity:
Rejoice, gladness of all generations!
Rejoice, O Bride Unwedded!
Here, we see a litany of praises, all of which could just as well be applied to God - something that signals a major problem, when those praises are theological in nature.
How did Mary "extinguish the furnace of error"? She didn't, Jesus did. How did Mary "banish from power the inhuman tyrant (Satan)"? She didn't, Jesus did. How did Mary "redeem us from pagan worship"? She didn't, Jesus did. And so on.
The sixth stanza says:
The Akathist Hymn - Stanza 6
Rejoice, uplifting of men:
Rejoice, downfall of demons!
Rejoice, Thou who didst trample down the dominion of delusion:
Rejoice, Thou who didst unmask the fraud of idols!
Rejoice, sea that didst drown the Pharaoh of the mind:
Rejoice, rock that doth refresh those thirsting for life!
Rejoice, pillar of fire that guideth those in darkness:
Rejoice, shelter of the world broader than a cloud!
Rejoice, sustenance replacing manna:
Rejoice, minister of holy delight!
Rejoice, land of promise:
Rejoice, Thou from whom floweth milk and honey!
Rejoice, O Bride Unwedded!
Here, we see more explicit usurpation of Christ. Mary is the "rock that doth refresh those thirsting for life", when that rock which gave water was identified as Jesus Christ (1 Corinthians 10:4). Mary is the "sustenance replacing manna", when Christ said He was the bread of life, replacing manna (John 6:48-51).
In this Exodus-themed stanza, Mary is also put in place of the physical manifestations of God towards the Israelites during the Exodus. She is called the "pillar of fire", and in the next verse, is paralleled with a "cloud", which were the forms the Lord appeared in during the wandering in the wilderness (Exodus 13:21-22, 14:19-20, 14:24, 33:9, 40:34-38, Numbers 9:15-23, 10:34, 12:5, 14:14, Deuteronomy 1:33, Nehemiah 9:12, 9:19, Psalm 78:14, 99:7, 105:39):
Exodus 13:21
21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
Finally, Mary is called "the land of promise", "from whom floweth milk and honey", that is to say, she is the Promised Land, which was promised to Abraham, Isaac, and Jacob (Exodus 33:1-3). What does it mean for a human being to be designated the Promised Land, and how does it not imply a refuge of Salvation belonging only to the Lord Jesus?
Continuing on, the seventh stanza says:
The Akathist Hymn - Stanza 7
Rejoice, crown of continence!
Rejoice, tree of shining fruit, whereby the faithful are nourished:
Rejoice, tree of goodly shade by which many are sheltered!
Rejoice, supplication before the Righteous Judge:
Rejoice, forgiveness of many sins!
Rejoice, robe of boldness for the naked:
Rejoice, O Bride Unwedded!
The construction of Mary's Salvific role is continued above, which declares her to be the "supplication before the Righteous Judge", and the "robe of boldness for the naked". It is as if she is our protector from Jesus, who is the righteous judge (John 5:22).
The eighth stanza reads:
The Akathist Hymn - Stanza 8
Rejoice, Thou through whom transgression hath been absolved:
Rejoice, Thou through whom Paradise is opened!
Rejoice, key to the kingdom of Christ:
Rejoice, hope of eternal good things!
Rejoice, O Bride Unwedded!
Here, Mary is the "key to the kingdom of Christ". This removes room for the "agent" defense, as she is being distinguished from Christ as having the key to His kingdom, even though Biblically, it is Christ Himself who is the key-bearer (Revelation 1:18, 3:7).
Mary having the "key to the kingdom of Christ", in conjunction with her "opening of the gates of Paradise" from the fourth stanza, creates a troubling image in the mind of any believer. And here again, in the seventh stanza, she is "thou through whom Paradise is opened". Mary is therefore portrayed as having agency as to who enters Heaven.
Moving along, the ninth stanza says:
The Akathist Hymn - Stanza 9
Rejoice, Thou Who didst fill the nets of the fishermen!
Rejoice, Thou Who drawest us from the depths of ignorance:
Rejoice, Thou Who enlightenest many with knowledge!
Rejoice, ship for those who wish to be saved:
Rejoice, harbor for sailors on the sea of life!
Rejoice, O Bride Unwedded!
Above, we again see direct conflation with Jesus Christ. Mary is "thou who didst fill the nets of the fishermen", when that was a miracle that the Lord performed (Luke 5:1-9, John 21:1-6), and was symbolic of the abundance found in Him, and our total reliance on Him for all good things.
Then, Mary is again given soteriological symbolism, as she is the "ship for those who wish to be saved", as well as the "harbor for sailors on the sea of life". The Salvation and refuge to be found in Christ is thus attributed to Mary, again.
The tenth stanza says:
The Akathist Hymn - Stanza 10
Rejoice, gate of salvation!
Rejoice, bestower of divine good!
Rejoice, for Thou didst renew those conceived in shame:
Rejoice, for Thou gavest wisdom to those robbed of their minds!
Rejoice, Thou Who didst foil the corrupter of minds:
Rejoice, Thou Who dost wed the faithful to the Lord!
Rejoice, O Bride Unwedded!
Above, Mary is called the "gate of Salvation". She "renewed those conceived in shame", and "weds the faithful to the Lord". How many times can this kind of thing be excused before it just becomes silly? She is being set up unambiguously as a Co-Redeemer, to whom we owe our Salvation.
Moving on, the eleventh stanza reads:
The Akathist Hymn - Stanza 11
Rejoice, Thou Who blottest out the stain of sin!
Rejoice, laver that washest the conscience clean:
Rejoice, cup that drawest up joy!
Rejoice, aroma of the sweet fragrance of Christ:
Rejoice, life of mystical gladness!
Rejoice, O Bride Unwedded!
Here, Mary is "thou who blottest out the stain of sin", the "laver that washest the conscience clean". This, combined with stanza seven's statement that she is the "forgiveness of many sins", leaves the very clear impression that one is to resort to Mary in order to be forgiven of their sins.
The twelfth stanza says:
The Akathist Hymn - Stanza 12
Rejoice, tabernacle of God the Word:
Rejoice, saint greater than the saints!
Rejoice, ark gilded by the Spirit:
Rejoice, inexhaustible treasury of life!
Rejoice, precious diadem of pious kings:
Rejoice, venerable boast of reverent priests!
Rejoice, unshakable fortress of the Church:
Rejoice, inviolable wall of the kingdom!
Rejoice, Thou through whom victories are obtained:
Rejoice, Thou through whom foes fall prostrate!
Rejoice, healing of my flesh:
Rejoice, salvation of my soul!
Rejoice, O Bride Unwedded!
Here, the hymn is reaching a climax, and it culminates in directly calling Mary the "Salvation of my soul". This incredible statement pairs with stanza ten's title of "gate of Salvation", to unapologetically render Mary, at the worst, one's Savior, or at the least, one's Co-Savior - neither of which are acceptable to God (Isaiah 43:11, 45:21, Hosea 13:4).
Finally, the hymn concludes:
The Akathist Hymn - Stanza 13
O all-praised Mother Who didst bear the Word, holiest of all the saints, accept now our offering, and deliver us from all misfortune, and rescue from the torment to come those that cry to Thee: Alleluia! Alleluia! Alleluia!
Here, Mary is implored to "deliver us from all misfortune, and rescue from the torment to come", that is, to save us. This is yet another egregious placing of Mary on equal grounds with the Lord, as one to look to, and rely on, for Salvation.
And, what's startling is the frequency with which this is done in the hymn. Recall stanza two's statement that Mary is the "bridge that conveyest us from earth to Heaven". Recall stanza three's statement that Mary is the "propitiation of all the world". Recall stanza four's statement that Mary is the one "through whom we are clothed with glory". Recall stanza seven's statements that she is our "supplication before the Righteous Judge", and the "robe of boldness for the naked". Recall stanza eight's statement that Mary is the "key to the kingdom of Christ". Recall stanza nine's statement that Mary is the "ship for those who wish to be saved". Recall stanza ten's statement that Mary "weds the faithful to the Lord". What impression does all of this leave? A distinctly blasphemous one, which usurps the Lord Jesus, and replaces Him with a human sinner.
This article could be multiplied with very many other Marian prayers, doctrinal statements, and hymns (see the Appendices). It exemplifies the absurd, and frankly blasphemous role to which Mary is exalted in Roman Catholicism and Eastern Orthodoxy, which could never be obtained by any fair reading of the Bible, but rather is a reflection of monastics, who had an obsession with asceticism and virginity, and who lived many hundreds of years after the real sinner named Mary, who gave birth to Christ (before going on to have other children) was long dead and buried, elevating her to such an unbiblical position out of wickedness and misplaced devotion, rooted in their own ascetic will-worship (Colossians 2:20-23).
Another popular and authoritative Marian prayer in Roman Catholicism is the Litany of the Blessed Virgin Mary, also known as the Loreto Litany. This prayer, which is often incorporated into the Rosary, has had various lines added to it by Popes over the centuries, indicating, obviously, their approbation of it. It is cited positively in Pope Pius XII's encyclical Ad Caeli Reginam (1954 AD). It is also listed in the Enchiridion Indulgentiarum, which grants a partial indulgence for its recitation. The text used for this section is from the Vatican's website.
The Marian portion of the prayer addresses Mary with a title, followed by "pray for us":
The Loreto Litany
Holy Mary, pray for us.
Morning star,
Refuge of sinners,
Comfort of the afflicted,
Queen conceived without original sin,
Queen assumed into heaven
Omitted above are dozens of other praises given to Mary in the full prayer, but the above are objectionable for the following reasons:
Therefore, the Loreto Litany is another example of a prayer which exalts Mary far beyond what any fair reading of the New Testament could ever possibly yield.
The Hail Holy Queen is another authoritative Marian prayer, typically recited at the end of the Rosary. It is also listed in the Enchiridion Indulgentiarum, which grants a partial indulgence for its recitation. It is cited favorably in Pope Pius XII's Encyclical Ad Caeli Reginam (1954 AD).
The text used in this section is from the Vatican's website:
Hail Holy Queen
Hail, holy Queen, mother of mercy;
Hail, our life, our sweetness and our hope.
To thee do we cry, poor banished children of Eve;
To thee do we send up our sighs, mourning and weeping in this valley of tears.
Turn then, most gracious advocate, thine eyes of mercy towards us;
And after this our exile, show unto us the blessed fruit of thy womb, Jesus.
O clement, O loving, O sweet Virgin Mary.
Amen.
The most objectionable line above is the one in which Mary is called "our life, our sweetness, and our hope". The Vatican version begins this line with another "Hail", which unambiguously means these titles are directed toward Mary, whereas some versions which lack that "hail" may read from the previous line as though Mary is merely the mother of "our life, our sweetness, and our hope". If one were to only read it that way, it would not be as bad - however, the Vatican version explicitly disallows that reading, and historically, it is not the correct way to understand the prayer.
This is affirmed by Alphonsus Liguori (1696-1787 AD), a Saint and Doctor of the Church, who, commenting specifically on this prayer, says:
Alphonsus Liguori - The Glories of Mary, Chapter 2, Section 1 (pg. 80)
In order to understand rightly the reason why the holy Church calls Mary our life, we must consider that as the soul gives life to the body, so divine grace gives life to the soul; for a soul without grace, though nominally alive, in truth is dead, as we find in the Apocalypse: "Thou hast the name of being alive, and thou art dead." As Mary, then, obtains for sinners, by her intercession, the gift of grace, she restores them to life.
Alphonsus Liguori - The Glories of Mary, Chapter 3, Section 1 (pg. 115)
Modern heretics cannot endure that we should salute Mary in this manner by calling her our hope. Hail, our hope, "spes nostra salve".
Alphonsus Liguori - The Glories of Mary, Chapter 3, Section 1 (pg. 116)
The king of heaven, because he is infinite goodness, greatly desires to enrich us with his graces; but, because confidence is necessary on our part, in order to increase our confidence, he has given his own mother for our mother and advocate, and has given her all power to aid us; and hence he wishes us to place in her all our hopes of salvation and of every blessing.
Alphonsus Liguori - The Glories of Mary, Chapter 3, Section 1 (pg. 126)
Oh mother of holy love, oh our life, our refuge, and our hope, thou knowest that thy Son Jesus Christ, not content with making himself our perpetual intercessor with the eternal Father, would have thee also engaged in obtaining for us, by thy prayers, the divine mercy.
However, Mary cannot, in any sense - even tangentially - ever be called "our life". She is not "our life" temporally, experientially, or eternally, in any sense whatsoever. Biblically, Jesus Christ "is our life" (Colossians 3:4, John 14:6), and the only thing that determines whether someone has Eternal Life is whether they believe in Him (John 3:36).
Similarly, Mary cannot be called "our hope", in any sense whatsoever. Biblically, Jesus Christ is "our hope" (1 Timothy 1:1), that is, our joyful expectation of glorification (Colossians 1:27). His resurrection from the dead is the basis for our "living hope" (1 Peter 1:3), and His Second Coming is our "blessed hope" (Titus 2:13). The Bible, therefore, exalts Jesus as "our hope", and leaves no room for calling anyone else "our hope".
Another errant part of this prayer is when it portrays Mary as the one to whom we are to look to for mercy - "Turn then, thine eyes of mercy toward us" - and calls her our "advocate", whereas, as mentioned already, the Bible says our "advocate with the Father" when we sin is "Jesus Christ the righteous" (1 John 2:1).
Therefore, this short prayer is also heterodox, and detracts from the worship of Christ in its exaltation of Mary.
Of note in discussions around Mary's role in official Roman Catholic teaching is the statement of Pope Leo XIII (1810-1903 AD) in his Encyclical Octobri Mense, which says:
Pope Leo XIII - Octobri Mense (1891 AD)
4 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.
How great are the goodness and mercy revealed in this design of God! What a correspondence with the frailty of man! We believe in the infinite goodness of the Most High, and we rejoice in it; we believe also in His justice and we fear it. We adore the beloved Saviour, lavish of His blood and of His life; we dread the inexorable Judge. Thus do those whose actions have disturbed their consciences need an intercessor mighty in favour with God, merciful enough not to reject the cause of the desperate, merciful enough to lift up again towards hope in the divine mercy the afflicted and the broken down. Mary is this glorious intermediary;
Here, Mary is presented as the way of Salvation, as without her, "no man" can approach Jesus Christ. To Pope Leo XIII, Jesus is our way to the Father, but, of Jesus, he says "we believe also in His justice and we fear it", "we dread the inexorable Judge". Therefore, another mediator between mankind and Jesus is required - "Mary is this glorious intermediary".
Leo mentions the need for recourse to Mary in the context of a person who has done "actions (which) have disturbed their conscience". He presents Jesus as harsh - the Judge to be feared, and avoided, in such situations. However, in direct contradiction to this, the Bible says our "advocate with the Father" when we sin is "Jesus Christ the righteous" (1 John 2:1). It does not say that Jesus is unapproachable, but rather that He is our sole basis for being able to approach God for mercy in our time of need (1 Timothy 2:5 with Hebrews 4:15-16).
The Bible exalts Jesus Christ as holy, and as the judge of mankind (2 Timothy 4:1, John 5:21-22). However, for those who have been born again into the family of God by faith, and have been made members of Christ's own Body, the Bible never presents Jesus as unapproachable, or one to whom a believer can only go to, while trembling, through a more "gentle" intermediary, such as Mary. Such a concept is unknown to Biblical Christianity.
The Glories of Mary is a book on Mariology written by Alphonsus Liguori (1696-1787 AD). It is mostly a compilation of historical Marian devotions by other Saints, and teachers throughout Catholic history.
Lending to its authority is the status of Liguori, who is a Saint, and was declared a Doctor of the Church by Pope Pius IX (1792-1878 AD) in 1871. The edition of The Glories of Mary cited in this article has the imprimatur of Archbishop John Hughes (1797-1864 AD) of New York.
The book was also favorably cited by Pope Pius XII (1876-1958 AD) in his Encyclical Ad Caeli Reginam:
Pope Pius XII - Ad Caeli Reginam (1954 AD)
25 For all these reasons St. Alphonsus Ligouri, in collecting the testimony of past ages, writes these words with evident devotion: "Because the virgin Mary was raised to such a lofty dignity as to be the mother of the King of kings, it is deservedly and by every right that the Church has honored her with the title of 'Queen'." (S. Alfonso, Le glore de Maria, p. I, c. I, ยง1.)
This is mentioned for the sake of Catholic laymen and apologists, who, rightfully embarrassed by the contents of this book, would wish to intimate that it is not authoritative, nor representative of what Catholicism teaches about Mary. Alphonsus Liguori was an ordained priest, bishop, Saint, and Doctor of the Church. His book received official approbation many times, cites many earlier Saints, was quoted by a Pope, and the English translation was approved by an Archbishop.
Comparatively, what an unordained apologist, or Catholic laymen says, is magisterially meaningless, having no authority whatsoever to determine what Roman Catholicism teaches about anything. They are not at liberty to declare anything in this book to be heterodox, but rather, must submit to it as containing nothing heterodox according to the Church, unless they can bring the opinion of an actual authority in Catholicism to declare it so, which would only be creating contradiction within their hierarchy, given how many authorities have already approved it over the course of so many years.
Beginning the book, Liguori starts by demonstrating his total misconception of Biblical Salvation, stating that the explanation of Mary is a means of obtaining Eternal Life:
The Glories of Mary - Introduction (pg. 18)
St. Bonaventure declares that those who are devoted to publishing the glories of Mary are secure of paradise; and Richard of St. Laurence confirms this by saying that to honor the queen of angels is to acquire life everlasting, since our most grateful Lady, adds the same author, pledges herself to honor in the other life him who promises to honor her in this; and is there any one ignorant of the promise made by Mary herself to those who engage in promoting the knowledge and love of her upon the earth? 'They that explain me shall have life everlasting.'
Liguori, rather than exalting the Holy Spirit's work of bringing the lost to Christ (John 16:8), states that "all graces are dispensed by the hand of Mary alone, and that all those who are saved are saved solely by means of this divine mother":
The Glories of Mary - Introduction (pg. 19-20)
If the assertion is true and incontrovertible, as I believe it to be, and as I shall prove in the fifth chapter of this book, that all graces are dispensed by the hand of Mary alone, and that all those who are saved are saved solely by means of this divine mother, it may be said, as a necessary consequence, that the salvation of all depends upon preaching Mary and confidence in her intercession.
Liguori calls Mary an "anchor of salvation", in addition to Jesus Christ:
The Glories of Mary - Introduction (pg. 21)
Oh, blessed is he who clings with love and confidence to those two anchors of salvation, Jesus and Mary! He certainly will not be lost.
Liguori portrays Jesus Christ's role as that of judge, whereas the work of dispensing mercy has been assigned to Mary, contrary to the Bible's statement that Jesus is "a merciful and faithful high priest" (Hebrews 2:17), and that God is not only righteous in justice, but also "rich in mercy" (Ephesians 2:4):
The Glories of Mary - Chapter 1, Section 1 (pg. 27-28)
The High Chancellor of Paris, John Gerson, meditating on the words of David, 'These two things have I heard, that power belongeth to God, and mercy to thee, O Lord,' says that the kingdom of God, consisting of justice and mercy, the Lord has divided it: he has reserved the kingdom of justice for himself, and he has granted the kingdom of mercy to Mary, ordaining that all the mercies which are dispensed to men should pass through the hands of Mary and should be bestowed according to her good pleasure. St. Thomas confirms this in his preface to the Canonical Epistles, saying that the holy Virgin, when she conceived the divine Word in her womb and brought him forth, obtained the half of the kingdom of God by becoming queen of mercy, Jesus Christ remaining king of justice.
Liguori portrays Mary as protecting us from the wrath of God:
The Glories of Mary - Chapter 1, Section 1 (pg. 32)
Mary not only gives, but she herself presents to us milk and wool: the milk of mercy to inspire us with confidence, and wool to shield us from the thunderbolts of divine justice!
Incredibly, Liguori portrays God as having an obligation to Mary, and Him listening to her prayers on the basis of being indebted to her:
The Glories of Mary - Chapter 1, Section 1 (pg. 33)
Nothing resists thy power, since thy Creator and ours, while he honors thee as his mother, considers thy glory as his own, and exulting in it, as a Son, grants thy petitions as if he were discharging an obligation. By this he means to say that, though Mary is under an infinite obligation to her Son for having elected her to be his mother, yet it cannot be denied that the Son also is greatly indebted to his mother for having given him his human nature; whence Jesus, as if to recompense Mary as he ought, while he enjoys this his glory, honors her especially by always graciously listening to her prayers.
Liguori presents Mary as the dispenser of Salvation:
The Glories of Mary - Chapter 1, Section 1 (pg. 35)
Mary was made queen of mercy for this very end, that she might save by her protection the greatest and most abandoned sinners who have recourse to her.
Section 1 of Chapter 1 ends with a disturbing prayer, in which Mary is seemingly given the role of divine chastiser - which is God's role, Biblically speaking (Hebrews 12:6) - in addition to savior:
The Glories of Mary - Chapter 1, Section 1 (pg. 38)
Therefore I say to thee with St. Bonaventure, Oh, Lady, I submit myself to thy control, that thou mayest rule and govern me entirely. Do not leave me to myself. Rule me, oh my queen, and do not leave me to myself. Command me, employ me as thou wilt, and punish me if I do not obey thee, for very salutary will be the punishments that come from thy hand. I would esteem it a greater thing to be thy servant than Lord of the whole earth. Thine I am, save me! Accept me, oh Mary, for thy own and attend to my salvation, as I am thine own.
Liguori teaches, without citing anything, that Mary loved God more in her first moment than all the angels and saints combined have loved Him for their entire lives:
The Glories of Mary - Chapter 1, Section 3 (pg. 53)
But who has loved God more than Mary? She loved God more, in the first moment of her life, than all the saints and angels have loved him in the whole course of theirs; ...
If the love of all mothers for their children, of all husbands for their wives, and of all saints and angels for their devoted servants, were united, it would not be so great as the love that Mary bears to one soul alone.
Liguori portrays Mary as "offering" Jesus to God the Father at the cross, and says that if the executioners had been lacking, Mary herself would have crucified Jesus:
The Glories of Mary - Chapter 1, Section 3 (pg. 55)
Finally, she gave him to us again at the foot of the cross, in those three hours when she was witnessing his death; because then, at every moment, she was offering up for us his life, with the deepest grief and the greatest love for us, at the cost of great trouble and suffering, and with such firmness, that if executioners had been wanting, as St. Anselm and St. Antoninus tell us, she herself would have crucified him in obedience to the will of the Father, who had decreed he should die for our salvation.
Liguori construes Mary as the co-savior of humanity, as she "co-operated with her Son in the salvation of all":
The Glories of Mary - Chapter 1, Section 3 (pg. 57)
And who, says St. Anthony, can comprehend the care which this loving mother has of us all? Therefore, to all she offers and dispenses her mercy. For our mother has desired the salvation of all and has co-operated with her Son in the salvation of all.
Liguori cites Proverbs 8:17, which is wisdom personified, of Mary:
The Glories of Mary - Chapter 1, Section 3 (pg. 57)
Oh, how easy it is, exclaims the same blessed Albertus, for those who love Mary to find her, and find her full of love and pity! "I love them that love me," (Proverbs 8:17) she assures us, and declares that she cannot but love those who love her.
However, the above cannot be applied to Mary, as in context, the one who "loves them that love me" also says "I was set up from everlasting, from the beginning, or ever the earth was", and is described as existing with God from the very beginning of creation (Proverbs 8:22-31). This use of Proverbs 8:17 as being a reference to Mary, is therefore twisting Scripture. Mary is nowhere in context, and the text cannot be applied to her.
Liguori ascribes the Mary the role of delivering believers from temptation, which is Biblically something the Lord instructed believers to ask directly to God the Father (Matthew 6:13, Luke 11:4), and it is likewise God the Father who always provides for us a way to escape temptation (1 Corinthians 10:13):
The Glories of Mary - Chapter 1, Section 4 (pg. 70)
While the sinner, then, is obstinate, Mary cannot love him; but if he finds himself enchained by some passion which makes him a slave of hell, and will commend himself to the Virgin, and implore her with confidence and perseverance to rescue him from his sin, this good mother will not fail to extend her powerful hand, she will loose his chains, and bring him to a state of safety.
Liguori, citing Saint Bonaventure, again applies a text to Mary that in its original context refers to God, citing a twisted form of Job's saying "Though He slay me, yet will I trust in Him" (Job 13:15):
The Glories of Mary - Chapter 1, Section 4 (pg. 75)
Who could distrust the goodness of this mother? said St. Bonaventure. Though she should slay me, I will hope in her; and, confident in my trust, I would die near her image, and be saved.
Liguori again presents devotion to Mary as the means of obtaining Eternal Life:
The Glories of Mary - Chapter 2, Section 1 (pg. 81)
Listen, as St. Bonaventure exclaims here upon these words, listen, all ye who desire the kingdom of God; honor the Virgin Mary, and ye shall have life and eternal salvation.
Liguori says that Mary is "the mediatrix of peace between the sinner and God":
The Glories of Mary - Chapter 2, Section 1 (pg. 82)
She says, in the holy Canticles, that God has placed her in the world to be our defence, and therefore she is ordained to be the mediatrix of peace between the sinner and God.
Liguori presents Mary as a city of refuge to whom one can flee to who "dares not to supplicate the Lord for pardon":
The Glories of Mary - Chapter 3, Section 2 (pg. 129)
This fenced city, as the blessed Albertus Magnus explains it, is the holy Virgin, whose defence is grace and glory. "Let us be silent there," according to the gloss: "since we may not dare to supplicate the Lord for pardon, it is enough that we enter into the city and are silent, for then Mary will speak and will pray for us.
The above is heterodox, as a person who is too afraid to supplicate the Lord does not know Him (Isaiah 55:7).
Liguori states, of Mary, that "sinners know no refuge but thee", "thou art our only hope", "to thee we intrust our salvation":
The Glories of Mary - Chapter 3, Section 2 (pg. 130)
Let us say with St. Thomas of Villanova: Oh Mary, we poor sinners know no refuge but thee. Thou art our only hope; to thee we intrust our salvation. Thou art the only advocate with Jesus Christ; to thee we all have recourse.
Liguori presents Mary as protecting believers from Jesus:
The Glories of Mary - Chapter 3, Section 2 (pg. 133)
But now, if God is offended with any sinner, and Mary undertakes to protect him, she restrains the Son from punishing him and saves him. Also, continues St. Bonaventure, no one can be found more fit than Mary to place her hand upon the sword of divine justice, that it may not descend upon the head. Richard of St. Laurence expresses the same thought, when he says: God lamented, before the birth of Mary, that there was no one to restrain him from punishing the sinner; but Mary being born, she appeases him.
Liguori again presents Jesus as one whom a sinner "dare not approach" - the fearful Judge who must be approached only via an intermediary:
The Glories of Mary - Chapter 4, Section 1 (pg. 153)
He prostrated himself before the altar of the divine mother, and recited with deep feeling this prayer; he renewed his vow of chastity, promised to recite daily the rosary, and then added: "Oh my queen, be my advocate with thy Son, whom I dare not approach."
Liguori again portrays Mary as essentially having total control over God:
The Glories of Mary - Chapter 6, Section 1 (pg. 202)
St. Bernardine of Sienna does not hesitate to say that all obey the commands of Mary, even God himself; signifying by these words, that God listens to her prayers as though they were commands.
Liguori again presents Mary as the one who, in effect, protects us from the charges of Jesus Christ:
The Glories of Mary - Chapter 6, Section 3 (pg. 235)
As Jesus is mediator with the eternal Father, so Mary is our mediatrix with Jesus, to whom the Son refers all the charges which, as judge he has against us.
Liguori, citing Saint Anselm, Antoninus, and Bonaventure, makes the Salvation of all dependent on their relationship with Mary:
The Glories of Mary - Chapter 8, Section 1 (pg. 255)
St. Anselm says that, as he who is not devoted to Mary and protected by her cannot be saved, so it is impossible that he should be condemned who recommends himself to the Virgin and is regarded by her with affection. St. Antoninus asserts the same thing in nearly the same words: As it is impossible that those from whom Mary turns away her eyes of compassion should be saved, so it must be that all those towards whom she turns her eyes, and for whom she intercedes, shall be saved and glorified.
The Glories of Mary - Chapter 8, Section 1 (pg. 256)
St. Bonaventure, too: He who neglects the service of Mary shall die in sin. And in another place: He who has not recourse to thee, oh Lady, will not reach paradise. And on Psalm xcix., the saint goes so far as to say that those from whom Mary turns away her face, not only will not be saved, but can have no hope of salvation.
Liguori again presents Mary as the protector of believers from the judgment of Jesus:
The Glories of Mary - Chapter 10 (pg. 318)
Oh Mary, our advocate, to thee it belongs to shield thy servants, and defend their cause before the tribunal of Jesus Christ.
The above is a small sample of quotations from this book. The edition cited in this section is over 700 pages long.
In conclusion, Liguori's book demonstrates that lurking not too far below the surface of prayers like the Memorare, and the Hail Mary, lies a vast iceberg of frankly idolatrous Mariolatry that is rooted in authoritative, historical Roman Catholicism.
Eastern Orthodox expressions of Marian devotion can be seen in their liturgy, prayer services (Matins, Vespers), and other prayers that are typically recited in the offices of the Church.
The Jordanville Prayer Book compiles many prayers from these sources into a single volume. It is one of the most popular Orthodox prayer books in English, but derives its authority from the fact that it is compiling prayers from the Orthodox Church's authoritative services and resources. The edition cited here begins with a page stating, "Printed with the blessing of the Holy Synod of Bishops of the Russian Orthodox Church Outside of Russia by the Holy Trinity Monastery, Jordanville, N.Y.".
The Morning Prayers section contains a plea to Mary for eternal Salvation, which seems to give her Salvific agency:
Jordanville Prayer Book - Morning Prayers, Prayer VII, to the Most Holy Theotokos
Guide me to the path of repentance, for I am tossed in the storm of life. Deliver me from eternal fire, and from evil worms, and from Tartarus.
In another prayer, Mary is again given Salvific agency, as the person praying tells her that they are "hoping in thee", and addresses her as "the salvation of the Christian race":
Jordanville Prayer Book - Prayers Before Sleep, Troparia
The door of compassion open unto us, O blessed Theotokos, for, hoping in thee, let us not perish; through thee may we be delivered from adversities, for thou art the salvation of the Christian race.
Another evening prayer speaks of "attaining Paradise through" Mary:
Jordanville Prayer Book - Prayers Before Sleep, Prayer IX, to the Most Holy Theotokos
O good Mother of the Good King, most pure and blessed Theotokos Mary, do thou pour out the mercy of thy Son and our God upon my passionate soul, and by thine intercessions guide me unto good works, that I may pass the remaining time of my life without blemish, and attain paradise through thee, O Virgin Theotokos, who alone art pure and blessed.
Another evening prayer has the person praying telling Mary "All my hope I place in thee", "my soul hath hoped in thee", and presenting Mary as the means by which Jesus conveys Salvation:
Jordanville Prayer Book - Prayers Before Sleep, Kontakion to the Theotokos
Most glorious, Ever-Virgin, Mother of Christ God, present our prayer to thy Son and our God, that through thee He may save our souls. All my hope I place in thee, O Mother of God; keep me under thy protection. O Virgin Theotokos, disdain not me a sinner, needing thy help and thy protection, and have mercy on me, for my soul hath hoped in thee.
A prayer for the Feast of the Annunciation contains a cry to Mary for temporal deliverance - a purpose for which Scripture compels us to "call upon the name of the Lord" (Romans 10:13):
Jordanville Prayer Book - Troparia and Kontakia of the Twelve Feasts, The Annunciation of the Most Holy Theotokos
To thee, the Champion Leader, we thy servants dedicate a feast of victory and of thanksgiving as ones rescued out of sufferings, O Theotokos; but as thou art one with might which is invincible, from all dangers that can be, do thou deliver us, that we may cry to thee: Rejoice, thou Bride Unwedded.
The prayer for deliverance above - "O Theotokos; but as thou art one with might which is invincible, from all dangers that can be, do thou deliver us" - is repeated four other times in the book, as well.
In a prayer for the Feast of the Dormition, Mary is once again given Salvific agency:
Jordanville Prayer Book - Troparia and Kontakia of the Twelve Feasts, The Dormition of the Most Holy Theotokos
In giving birth thou didst preserve thy virginity; in thy dormition thou didst not forsake the world, O Theotokos. Thou wast translated unto life, since thou art the Mother of Life; and by thine intercessions dost thou deliver our souls from death.
Even in a relatively simple prayer for the Passion Week, Mary is needlessly inserted as the conduit of mercy between God and believers:
Jordanville Prayer Book - Passion Week Troparia, Holy and Great Monday
Beware, therefore, O my soul, lest thou be weighed down with sleep; lest thou be given up to death, and be shut out from the kingdom. But rouse thyself and cry: Holy, Holy, Holy art Thou, O God; through the Theotokos, have mercy on us.
This insertion of "through the Theotokos", in a prayer asking for blessings from God, is done six other times in the book, as well.
A prayer from the Pentecostarion refers to Mary as the "Water of salvation", and the dispenser of divine grace:
Jordanville Prayer Book - Troparia and Kontakia from the Pentecostarion, Friday of Bright Week
From thine unfailing fount, O Maiden full of grace, thou dost reward me by pouring forth of the unending streams of thy grace that passeth human understanding. And since thou didst bear the Word incomprehensibly, I entreat thee to refresh me with thy grace divine, that I may cry to thee: Rejoice, O water of salvation.
A prayer in the Supplicatory Canon to Jesus Christ asks Mary for Salvation by way of her prayers and intercession:
Jordanville Prayer Book - Supplicatory Canon to Our Lord Jesus Christ, Ode I
O most holy Theotokos, save us. O Lady who gavest birth to Jesus our God, pray for us worthless servants, that by thy prayers, O immaculate one, we who are defiled may be delivered from torment, O spotless one, and enjoy everlasting glory.
This section, combined with Supplicatory Canon to the Most Holy Theotokos, has one pray, "O most holy Theotokos, save us", over twenty times.
Another prayer in this section says to Mary, "Thou alone art the protectress of the afflicted":
Jordanville Prayer Book - Supplicatory Canon to Our Lord Jesus Christ, Ode III
O most holy Theotokos, save us. O Virgin who gavest birth to my Jesus, implore Him to deliver me from Gehenna. Thou alone art the protectress of the afflicted, O thou who art full of divine grace. And vouchsafe me the life that ageth not, O all-blameless one.
Another prayer in this section says to Mary, "Beside thee we know no certain protection":
Jordanville Prayer Book - Supplicatory Canon to Our Lord Jesus Christ, Ode V
O most holy Theotokos, save us. O maiden Mother of God, who gavest birth to Jesus, implore Him to save all Orthodox monastics and laity, and to deliver from Gehenna those who cry: Beside thee we know no certain protection.
Another prayer in this section entreats Mary for deliverance from temptation, and the fires of Hell:
Jordanville Prayer Book - Supplicatory Canon to Our Lord Jesus Christ, Ode IX
O most holy Theotokos, save us. O Theotokos, who didst carry Jesus, O only unwedded Virgin Mary who knewest not wedlock, O pure one, invoke Him, thy Son and Creator, to deliver them that hasten to thee from temptation and perils, and the fire that is to come.
The Supplicatory Canon to the Most Holy Theotokos contains a prayer in which one calls Mary their "only hope":
Jordanville Prayer Book - Supplicatory Canon to the Most Holy Theotokos, Troparion
To the Theotokos let us run now most earnestly, we sinners all and wretched ones, and fall down, in repentance calling from the depths of our souls: O Lady, come unto our aid, have compassion upon us; hasten thou, for we are lost in a throng of transgressions. Turn not thy servants away with empty hands, for thee alone do we have as our only hope.
In the Canon of Repentence to Jesus Christ, Mary is called "my salvation":
Jordanville Prayer Book - Canon of Repentence to Our Lord Jesus Christ, Ode III
Bound now with many fetters of sins, and held fast by cruel passions, I flee unto thee, my salvation, and cry aloud: Help me, O Virgin Mother of God.
The Order of Preparation for Holy Communion contains a prayer in which Mary is asked to "propitiate" Jesus on the believer's behalf:
Jordanville Prayer Book - The Order of Preparation for Holy Communion, Ode IV
Propitiate for me also Him that came from thy womb, O Lady, and keep me, thy servant, undefiled and blameless, so that by obtaining the spiritual Pearl I may be sanctified.
The Akathist Hymn, covered above in the main section of this article, is also contained in its entirety in the Jordanville Prayer Book.
In addition to the above, there exist many other Orthodox prayers and hymns that could be cited, but the Jordanville Prayer Book is representative of what is found in them as well - excessive devotion and exaltation of Mary.