Is Mary the Queen of Heaven?

The title "Queen of Heaven" as applied to the Theotokos (Mother of God) in Orthodox and Catholic tradition is rooted in Christian theology and is fundamentally different from its use in pagan religions. While it is true that the title "Queen of Heaven" was used in ancient times to refer to various pagan goddesses, its Christian usage is entirely separate and is based on the role of the Virgin Mary in salvation history.

In Orthodox Christianity, Mary is venerated as the Theotokos, meaning "God-Bearer" or "Mother of God." This title emphasizes her unique role in the Incarnation, as the one who gave birth to Jesus Christ, the Son of God. The honor given to Mary is always in relation to her role in God’s plan of salvation and her relationship to Christ. She is honored not as a goddess, but as the most exalted of all human beings due to her unique role.

The title "Queen of Heaven" is used in a Christological context, reflecting Mary's role as the mother of the King of Kings. In ancient Israel, the mother of the king held a special position of honor, often referred to as the queen mother (e.g., Bathsheba, the mother of Solomon). In this way, Mary is honored as the Queen of Heaven because she is the mother of Jesus Christ, the eternal King.

The title does not imply divinity but rather points to her unique and exalted position within the Kingdom of God. It is a title of respect and honor, recognizing her as the foremost of all the saints.

The Orthodox Church is careful to distinguish between Christian veneration and pagan worship. Veneration of Mary and the saints is entirely different from the worship due to God alone. Worship (latreia) is given only to God, while veneration (douleia) is given to the saints. Hyperdouleia, a special form of veneration, is given to Mary due to her unique role, but this is still distinct from worship.

The Orthodox understanding of Mary as "Queen of Heaven" has nothing to do with the pagan practice of worshiping goddesses. Instead, it is rooted in the recognition of her unique role in the divine plan and her closeness to Christ.

The imagery of Mary as Queen is also found in Scripture, particularly in the vision of the woman clothed with the sun in Revelation 12:1, who is often interpreted by the Church Fathers as representing Mary. This imagery is further supported by the Church's liturgical tradition, where Mary is often referred to in royal terms as part of the hymns and prayers of the Church.

The honor given to Mary in Orthodox Christianity is always Christocentric—it reflects her role in relation to Christ and is always oriented towards Him.

it might be helpful to explore the Orthodox understanding of Mary through the writings of the Church Fathers and the liturgical life of the Church. They would see that the veneration of Mary is deeply rooted in Scripture and Tradition, and always points to Christ. 

Why is Venerating Mary Controversial?

The veneration of Mary is deeply rooted within Orthodox Christianity, dating back to the early centuries of the Church. For many Christians she is controversial. Here are some of the possible reasons for controversy:

Some Christians may mistakenly perceive Orthodox veneration as worship, equating it with the worship of God alone. Orthodox Christian do not worship Mary. Veneration is the same as honoring connected with an act like bowing in front of or kissing a picture of her. This misunderstanding can evoke strong emotional reactions; as they see it as worship, a violation of their fundamental understanding of the proper relationship between man and God.

Historically there are instances where veneration was taken to extreme levels, especially in the Roman church. Such imbalanced practices do detract from the centrality of Christ. The Orthodox Church teaches a balanced veneration of Mary avoiding this detraction.

Perception of a lack of Scriptural support by some Christians because of a Protestant doctrine Sola Scriptura (Scripture alone), which  grants  primary authority to the Bible, rejecting much of early church sacred tradition. As a result, practices such as the veneration of Mary, may not be seen as clearly Scriptural and therefore deemed false and inappropriate.

Protestant do not allow for intercessory prayer of saints, including Mary, believing prayer should be directed only directly to God. Orthodox do pray to Mary and the saints to intercede on their behalf with God, but his does not restrict them from praying directly to Jesus Christ. Their rejection of such intercession, can contribute to a perceived aversion towards Mary. Most of these objections stem from the Protestant Reformation when there were concerns about perceived excessive devotion and veneration of Mary and the saints, along with other issues within the Roman church (The Orthodox Churches were not involved in these issues). The resulting Reformation movements sought to bring the focus back to Christ alone. However, this central focus was never lost in the Orthodox churches.

The early Church embraced the veneration of Mary with biblical support. The New Testament contains several passages that highlight Mary's unique role in the Incarnation. The Annunciation (Luke 1:26-38); Mary's Magnificat (Luke 1:46-55); and and her presence at significant moments in Jesus' life, such as the Wedding at Cana (John 2:1-11) and His Crucifixion, all contribute to the special honor and veneration given to her. Also, when archangel Gabriel came to give Mary God’s message about His plan for her role in the Incarnation, he greeted her saying, “Hail, thou art highly favored, the Lord is with thee: Blessed art thou among women" (Luke 1: 28). As a result, in the Orthodox Church she is seen as the most blessed among all the saints.

The veneration of Mary is found in early writings of the Church Fathers. For example, the Protoevangelium of James, a 2nd-century apocryphal work, contains stories and traditions about Mary's birth and upbringing. Such stories were not made part of the Gospels because they  were focused only on the life of Jesus. The writings of early Church theologians like Irenaeus, Tertullian, and Origen also demonstrate an understanding of Mary's unique role in salvation history and her exemplary faith.

The Ecumenical Councils affirmed Mary's essential role as the birth-giver of God. Councils made up of the Bishops of the whole Church in the 4th and 5th centuries, clarified Orthodox Christological doctrines, which influenced the veneration of Mary. The Council of Ephesus in 431 affirmed Mary as Theotokos, meaning the birth-giver or mother of God, defending the belief in the hypostatic union of the divine and human natures in Jesus Christ. This recognition of Mary's role in the Incarnation of giving flesh to Jesus, further solidified her unique status within Orthodox Christian practice. 

The development of Orthodox liturgical practices, hymnography,  iconography and other early Christian traditions also contributed to the widespread veneration of Mary. Hymns such as the Akathist Hymn, composed in the 6th century, exalt Mary's virtues and her role as the Theotokos. Feasts dedicated to honoring her as Theotokos became an integral part of Orthodox Christian worship.

There is a large prominent icon of Mary in the apse of many Orthodox church’s. This can lead non-Orthodox visitors to think that we worship her. This location was chosen for her icon because it is an intermediary location between the highest point of the church representing heaven, and the floor representing earth. This is done to emphasize her role as the God chosen vehicle for bringing the Son of God from Heaven to Earth. The focal point in an Orthodox church is the altar where you always find a cross with Christ Crucified. Also, in the center of the dome found in most Orthodox churches, there is a large icon of Christ. Mary is always represented holding Christ as a child, emphasizing her significant role. Church Architecture and iconography since the early church emphasizes the centrality of Christ.

In the Roman church there is a modern doctrine claiming  immaculate conception of Mary that Orthodox Christians reject,. This innovative idea makes her too much like Christ and can lead people to think she should be worshiped instead of venerated. This is a modern Roman doctrine was seen as a way to honor Mary's perfection, and to exalt her as the most holy and sinless human being. It was deemed necessary because of their interpretation of Original Sin. It preserved her from the taint of sin throughout her entire life establishing her as a model of holiness and a powerful intercessor for Roman believers. 

The controversy about Mary arises from misunderstandings, misconceptions, and theological differences. By promoting understanding and providing a comprehensive explanation of the Orthodox perspective, meaningful dialogue can take place, fostering mutual respect and appreciation among Christians of different traditions. It is crucial to recognize that for Orthodox Christians:

Venerating Mary is not worship; 

It does not diminish the central focus on Christ; 

It highlights her unique role in salvation history and her faithful response to God's plan.

By acknowledging the historical development of the veneration of Mary in the early Church, rooted in biblical passages, early Christian writings, and the decisions of Ecumenical Councils, one can appreciate the significance she holds within Orthodox Christianity. The use of hymns, icons, and liturgical practices through the ages further enriches the understanding and expression of her role as Theotokos.

The veneration of Mary within Orthodox Christianity is a deeply meaningful and cherished practice that serves to honor her unique role as the Mother of God. It is a testament to her faithfulness, obedience, and cooperation with God's plan. By promoting understanding and open dialogue, understanding the reason for the controversies, the veneration of Mary can be approached with respect and a shared commitment to unity in Christ.

Why Do We Place Such a High Place for the Veneration of Mary?

Mary has the title of Birth-giver of God or Theotokos.  She is honored more than any of the other saints, even higher than the angels. In Scripture we see the angel Gabriel venerate her and also the Mother of Saint John the Baptist, Elizabeth. (Lk 1:28-29; 40-43) Luke records, "for behold, from henceforth all generations shall call me blessed. for He that is mighty hath done to me great things..." (Lk 1:48-49). In our services we cry out boldly, "Most Holy Theotokos, save us!"


Elder Cleopa says this about the high place we give to Mary who we say is most holy.

The veneration that we render unto her is called honorific and reverential, as she is the Mother of the Lord, having not only a spiritual relationship with Him, as happens with other saints, but also a physical union with Him. For this reason we chant in the Church's hymn to her: "It is truly meet to call thee blest, the Theotokos, the ever-blessed and all-immaaculate, and Mother of our God.  More honorable than the cherubim, and beyond compare than the Seraphim, thee who without corruption gave birth to the God the Word, the very Theotokos we magnify thee." She is higher than the saints and the angels, and therefore from angels and saints she receives veneration.  Thus it was that the Archangel Gabriel venerated her in the Annunciation. And in the same manner did Elizabeth, the Mother of Saint John the Baptist, also venerate her. The holy Virgin herself prophesied in the Holy Spirit that all generations would honor her: "for behold, from henceforth all generations shall call me blessed, For He that is might has done to me greg things..." (Lk 1:48-49) Hence, the honor rendered to her is according to the will of God.

 How is we can say in our prayers, "Most Holy Theotokos save us", or, "We have no other hope beside thee"?


Regarding the prayer, "We have no other hope besides thee", Elder Cleopa tells us the meaning is as follows:

With this we do not deny the uniqueness of Christ as mediator of our  salvation, yet neither are we indifferent to the rendering of any sort of help related to our personal salvation.  The meaning of this expression is as follows: "You can give us the most help for our personal salvation" or "another superior helper we cannot find, nor in one of the saints." Or, "We have none other who is able to help us as much as you, O Mother of the Savior."

Regarding the exclamation, "Most Holy Theotokos save us" the Elder gives the following interpretation:

This expression means: "Entreat your Son to save us," or "Redeem us."  In the Greek language... the word save means to redeem from evil, temptations, distress and necessity. Consequently, it means: "Help us by your prayer to be redeemed from evil, from the works of the devil, from our passions."  Therefore, by "save us" we don't mean "forgive us of our sins," but "entreat your Son for our salvation." ... All veneration shown to the Mother of God is a constituent part of the veneration shown her Son, Who chose her and blessed her to be His Mother.  

In Scripture we are told the following:

God foretold us that after the fall of Adam and Eve the Mother of the Lord would be a woman-virgin who with her Son would slay the head of the dragon. (Gen 3:15)
Isaiah prophesied that this virgin would give birth to Emmanuel-God. (Is 7:13)
Archangel Gabriel showed her veneration she calling her "full of grace" and "blessed art thou among women." (Lk 1:28)
Elizabeth, the mother of Saint John the Baptist, venerated her calling out, "blessed art thou among women" and Mother of my Lord." (Lk 1:40-43)
Jesus was obedient to his mother (Lk 2:51)
Jesus' first miracle happened in Cana of Galilee at her request. (Jn 2:3-10)
Christ cared for her when he was Suffering on the Cross when he entrusted her care to the most beloved of his disciples John. (Jn 19:26-27)
She prophesied in the Holy Spirit that all generations would call her blessed and venerate her on account of of the glory God granted her on the account of her humility.
We also know that she will be standing at the right hand of the throne of Her Son at the Last Judgment.

Elder Cleopa further says,

How can we not honor the Mother of God when Scripture itself shows us that even the archangel Gabriel esteemed her worthy of honorable veneration? How can we not venerate the Theotokos who is the Church of the King of glory and is glorified above the heavens, since she bore in her womb God, whose glory can be contained neither in heaven or in earth?  For this reason we venerate the Mother of God who, according to the testimonies of Scripture and of the Evangelist, is "full of grace." Likewise, for this reason the Theotokos is considered a woman of great virtue, for she had grace from God and was blessed among women.

Reference: The Truth of Our Faith, 80-92.