Where in the Bible do we find anyone praying to Mary or to any other person other than God?
Most notably at the wedding of Cana. No sensible Catholic prays to Mary or the saints in the same spiritual manner that we pray to God. To God and God alone do we offer “latria” or worship to the Creator as created things. To the saints we offer “dulia” which roughly translates as “honor” or “veneration,” and is a sign of our respect of their exalted place in Heaven with God. It shows that we hope to follow in their footsteps. To the Blessed Virgin, we offer “hyperdulia” or “LOTS of veneration!” This is because of our belief in her ever-sinless nature, her unique and special role in the Incarnation and the way in which (like at Cana) she intercedes for us
even when Jesus doesn’t think He should act Mary encourages her Son to help us poor sinners.
Where does the Bible call Mary the Mother of God?
Is Mary the mother of Jesus? Yes. Is Jesus God? Yes. QED: Mary is the Mother of God. If they really harass you for a set of verses, point out the beginning of St. John’s Gospel. “In the beginning was the Word and the Word was with God and
the Word was God. … The Word became flesh and dwelt among us.” (John 1:1,14) If they get into some Arian heresy about “Oh, well, Mary was the mother of the human nature of Christ,” then just pull a St. Nick and punch them in the face. (No, I’m kidding, don’t do that!) But you can ask if, in any other sense, replacing “person” with “human nature” makes sense. Was your mother the “mother of your human nature, but not you?” Because that’s ridiculous. And it’s just as ridiculous in Mary’s case as it would be in any other.
Where does the Bible say that Mary is the Queen of Heaven?
For starters, point out all throughout the Old Testament which woman was sitting with the Kings of Israel (hint: it’s their mumsie!) and then have them read (or tell them yourself) on how many occasions the Gebirah (Hebrew for “Great Lady” or “Queen Mother”) this Queen Mother acted as counselor, and advisor although they were not the monarch. So, once you’ve got them to establish that in the times of the Davidic Kings, their mothers had a role to play (with crown, and with a throne), get them to draw the obvious parallels between Jesus and the Davidic Kings. Next then, naturally, “Well, who is Our Lord’s Gebirah?” Mary, obviously.
This article is also a great read on Mary as Gebirah of the eternal Davidic Kingdom.
If you want to take a more allegorical route (which is also the more common way to illustrate this point) you can point to the signs and symbols in Revelation 12:1-5, which are commonly used to depict Our Lady in art. We can assume that the “child destined to rule all nations” is Jesus. Therefore, this child’s mother is Jesus’ mother. Ergo, Mary. No, it doesn’t
explicitly say that “Mary is the Queen of Heaven,” but if Jesus is a Davidic King, and all Davidic Kings had Queen Mothers, and a woman allegorically thought to be Mary has got a crown on her head, we Catholics can put 2+2 together and figure out that she’s probably the Gebirah of Heaven. Subordinate to her Son, as all created things are subordinate to the Creator, but adviser and counselor who hears the petitions of the kingdom and brings them before the King.
Where in the Bible do we find the teaching that Mary is sinless?
Well, again, not directly, but that’s okay. First of all, consider Mary as the new Eve. Jesus is the new Adam, and Mary is indeed the true “mother of all the living.” (Behold thy mother, and all that jazz.) If our first mother, Eve, failed us through disobedience, Mary must have been perfectly obedient. If Eve fell wanting to become like God, Mary helped to redeem us (-insert Co-Redemptrix debate here-) by humbling herself before God.
Under no circumstances do Catholics teach that Mary did not need God or did not need saving. Au contraire, Mary’s Magnificat makes it pretty clear that she thinks of God as her Saviour. However, God worked to save her from Original Sin
at the moment of her conception. Unique? Extraordinary? Obviously. But Mary’s privilege in bearing God to us required that she be free from fault. You can also point to the very obvious connections between the Ark of the Old Covenant and Mary, the Ark of the New Covenant. And if God was so particular on how perfect the Ark needed to be just to carry the manna and the commandments,
how much more perfect would He make sure that Mary was to bear God Himself?
Then, you can start to dissect their exchange in its extant Greek. For this, I’m actually just going to block quote
this excellent article on the sinlessness of Mary.
In Greek, the greeting was kaire, kekaritomene, or “Hail, full of grace.” Generally speaking, when one greeted another with kaire, a name or title would be found in the immediate context. St. Luke uses the perfect passive participle,* kekaritomene*, as his “name” for Mary. This word literally means “she who has been graced” in a completed sense. This verbal adjective, “graced,” is not just describing a simple past action. Greek has another tense for that. The perfect tense is used to indicate that an action has been completed in the past resulting in a present state of being. “Full of grace” is Mary’s name. So what does it tell us about Mary? Well, the average Christian is not completed in grace and in a permanent sense (see Phil. 3:8-12). But according to the angel, Mary is. Only Mary is given the name “full of grace” and in the perfect tense, indicating that this permanent state of Mary was completed.