The Protestant Reformers on Mary

When Fundamentalists examine the writings of the “Reformers” on Mary, they will discover that these founders accepted nearly every major Marian doctrine and viewed them as both scriptural and fundamental to historic Christian Faith.

Martin Luther

Mary the Mother of God

Luther consistently affirmed throughout his life that Mary was the Mother of God: “She is rightly called not only the mother of the man, but also the Mother of God… It is certain that Mary is the Mother of the real and true God.”

Perpetual Virginity

Luther held that Mary’s perpetual virginity was an article of faith for all Christians, interpreting Galatians 4:4 to mean Christ was “born of a woman” alone: “It is an article of faith that Mary is Mother of the Lord and still a Virgin.”

The Immaculate Conception

Luther defended the Immaculate Conception until his death. He viewed an inseparable connection between Mary’s divine maternity, perpetual virginity, and immaculate conception. Though his formulation was imprecise, he held that her soul was devoid of sin from inception: “But the other conception, namely the infusion of the soul, it is piously and suitably believed, was without any sin.”

The Assumption

While not making it an article of faith, Luther stated: “There can be no doubt that the Virgin Mary is in heaven. How it happened we do not know.”

Honour to Mary

Despite critiquing traditional Marian mediation and intercession doctrines, Luther proclaimed that Mary deserved honour and preached on her feast days: “The veneration of Mary is inscribed in the very depths of the human heart.”

In his final sermon at Wittenberg in January 1546, Luther posed: “Is Christ only to be adored? Or is the holy Mother of God rather not to be honoured?”

John Calvin

As a second-generation Reformer, Calvin’s theology influenced his Marian views. Though less effusive than Luther, he affirmed Mary’s perpetual virginity, frequently calling her the “Holy Virgin.”

Calvin recognised Mary’s title as Mother of the Lord, stating that the unity of Christ’s two natures meant she could rightly be called the mother of the eternal God. He rejected interpretations that Christ had biological brothers, understanding such references as cousins or relatives.

Calvin acknowledged: “It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor.”

He further noted that believers cannot enjoy Christ’s blessing “without thinking at the same time of that which God gave as adornment and honour to Mary.”

Ulrich Zwingli

Zwingli expressed profound reverence for Mary’s role: “It was given to her what belongs to no creature, that in the flesh she should bring forth the Son of God.”

He firmly asserted Mary’s perpetual virginity: “I firmly believe that Mary, according to the words of the gospel as a pure Virgin brought forth for us the Son of God and in childbirth and after childbirth forever remained a pure, intact Virgin.”

Zwingli declared: “I esteem immensely the Mother of God, the ever chaste, immaculate Virgin Mary.”

He connected Marian honour with Christological devotion: “The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow.”

The Break with Reformation Tradition

The absence of the Reformers’ Marian affirmations in later Protestant teaching, particularly among Fundamentalists, did not result from new scriptural discoveries. The Reformers themselves held positive views of Marian doctrine, though they rejected Marian mediation based on their rejection of all human mediation.

The disconnection arose from the iconoclastic fervor of Reformation followers and the influence of the Enlightenment Era, which led later generations to question faith’s mysteries. Reformers’ Marian teachings have been suppressed by their most devoted followers with serious theological consequences.

As one contributor to the evangelical work Chosen by God: Mary in Evangelical Perspective noted the Reformers’ “almost universal acceptance of Mary’s continuing virginity” and questioned whether it was “favourable providence” that prevented these teachings from spreading through Protestant churches. What critics interpret as divine providence may be understood differently by those recognising Mary’s role in God’s plan of salvation.