A significant aspect of Roman Catholicism that distinguishes it from other branches of Christianity is its perspective on Mary, the mother of Jesus. The importance placed on Mary is evident, as demonstrated by practices such as praying the rosary, where the Hail Mary is recited nine times more frequently than the Lord's Prayer. Additionally, every Catholic church features a statue of Mary, often more prominent than those of Christ, sometimes even as a shrine. Scriptural references, such as those in Luke 1, indicate that Mary was highly favored and found grace with God, as seen in Gabriel's salutation in verses 28 and 30. The Greek term for highly favored means to grace or endue with special honor, used similarly in Ephesians 1:6 for the body of Christ, showing that such favor does not imply worthiness of worship. Mary's favor, described as charis or grace, emphasizes God's action in choosing her for a unique role, yet nothing in these verses suggests she should be worshipped. Elizabeth, Mary's cousin, calls both Mary and her unborn Son blessed, a term meaning to speak well of or to celebrate with praises. However, this same honor is given to Jael in Judges 5:24 without any indication of worship or shrines dedicated to her. During Christ's ministry, Jesus Himself clarifies that while His mother was blessed, greater blessing comes to those who hear and obey God's Word, redirecting focus from veneration of Mary to obedience to God. Beyond the limited biblical references to Mary, the concept of Mary-worship is linked to pagan origins, stemming from the ancient heathen religious system of Nimrod and Semiramis, centered on the worship of the Mother and Child. This symbol, repeated across various cultures under names like Ashtoreth, Diana, and Venus, represents a Queen of Heaven who bore fruit as a virgin. This false worship, originating in Babylon, spread to numerous nations and eventually became established in Rome and throughout the Roman Empire.

Mankind has an innate desire to worship God, but often seeks to do so according to the dictates of his own mind, leading to a wide variety of religions and mass confusion about the true faith. This confusion has persuaded many to believe that all gods are equally good or that everyone worships the same god, a situation God allows to continue while calling out His chosen ones. A clear example of presumptuous addition to worship is seen in the practices surrounding Mary, as highlighted by the agreement between Catholics and Anglicans. A headline from the Seattle Post Intelligencer on May 17, 2005, announced, "Catholics, Anglicans reach accord on Mary: Statement closes big gap between churches," showing how Anglican leaders abandoned former doctrine to join Catholics in accepting a belief not commanded in God's Word. Such additions to worship, taken upon themselves by men, demonstrate the self-deceived perverseness of human nature in presuming to alter the standards set by God.

The worship of Mary, as it relates to idolatry, falls under the broader discussion of the first and second commandments, which emphasize loyalty to the true God and the proper way to worship Him. The first commandment focuses on what we worship, stressing the uniqueness of the Creator God as the source of truth and right values. The second commandment addresses the way we worship, prohibiting the use of physical aids or representations in worshiping the invisible, spiritual God. It forbids any likeness or object that could become a source of veneration, as this alters the true nature of God. In this context, the worship of Mary can be seen as a violation of the second commandment when it involves physical representations or elevates her to a status that distracts from worshiping God in spirit and truth. Such practices are not part of the way God instructs us to worship Him, as they introduce elements foreign to His commanded way. God desires devotion and response to what He is and what He is doing, not to what we devise or imagine through human reasoning or tradition. When individuals trust in their own or another's reasoning over God's revealed way, they break the second commandment by exalting themselves against Him. True worship requires dedication to the knowledge of God, communicating with Him through prayer and study, and keeping His commands by the power of His Holy Spirit, thus avoiding all forms of idolatry.

The adoration of Mary within the Roman Catholic Church stands as a prominent example of idolatry, elevating her to a near-divine status. Catholic theologians, using a single scripture from Luke 1:28 where the angel calls her "highly favored one" and "blessed among women," have constructed a major tenet of their faith around her veneration. This has led to incessant prayers directed to her, claims of visions and messages from her, and the worship of her statues in churches and cathedrals. Quotations from supposed saints reveal the extent of this devotion, asserting that salvation and access to Jesus Christ come only through Mary, positioning her as a mediator akin to divinity. The Catholic Church has attributed to her titles and responsibilities reserved for God the Father and His Son, even likening her role to that of the Holy Spirit in their unscriptural trinity. Publications from groups like The Blue Army of Our Lady of Fatima claim that Mary is so united with the Holy Spirit that He acts only through her, suggesting she controls every aspect of life and transforms believers into her likeness. This adoration mirrors ancient goddess worship, with one of her titles being Queen of Heaven, reflecting a modern manifestation of pagan practices that blend the holy with the profane in a destructive syncretism.

Luke's account in the Gospel highlights the significant favor bestowed upon Mary, chosen among all women to bear and raise God's Son. The angel, likely Gabriel, greets her with words of rejoicing for having found favor with God, emphasizing that it is God who should receive glory and adoration for granting such a blessing. This favor is a display of God's graciousness, not a reflection of Mary's inherent qualification, as she was an ordinary Jewess of David's line, specially prepared for this honor. The narrative suggests that Mary's role is not to be adored, but rather serves as a testament to God's grace and sovereignty in choosing her for this divine purpose.