Epiphanius: on adoration of Mary and the saints

Here are some quotes, mainly from one source (The first quote is from here), of Epiphanius of Salamis about Mary:

“Mary should be honored, but the Father, the Son and the Holy Spirit should be worshipped; no one should worship Mary...Even though 'The tree is lovely' it is not for food; and even though Mary is all fair, and is holy and held in honor, she is not to be worshipped...And they drink impious drinks as the word of God says, 'And the women grind flour, and their sons gather wood to make cakes for the host of heaven.' Such women should be silenced by Jeremiah, and not frighten the world. They must not say, 'We honor the queen of heaven.'”
(Epiphanius, Panarion, Section VII, 59 [79], 7.5-8.2).




Let the saints be in honor, and their rest in glory. It is not, however, fitting to honor the saints more highly than is proper, but rather to honor their Lord. ... The honor which the saints in their time showed to God has become for others who did not see it truth turned into error.

(Epiphanius, Panarion, as quoted in Examination of the Council of Trent III, p. 467)


Some think and speak contemptuously about Mary; others however, inclining toward the other side, glorify her beyond what is fitting. ... Under the pretext that it is right, the devil secretly enters the mind of men and deifies mortal nature; he models statues which bear the human image, in order that they may adore the dead and introduce images for adoration, committing adultery with the mind against the one and only God. Yes, certainly, the body of Mary was holy, but she was not God. Yes, indeed, the Virgin was a virgin, and honorable, but she was not given to us to worship. She worshiped him to whom she gave birth from her flesh; the one who is from heaven and from the Father’s bosom. And for this reason the Gospel reassures us of this, the Lord himself declaring that: “O woman, what have you to do with me? My hour has not yet come” [Jn 2:4]. And so that no one would think from the words, “O woman, what have you to do with me,” that the holy Virgin is superior, he calls her “woman.”

(Epiphanius, Panarion 3.2:4, as quoted [in part] in Examination of the Council of Trent III, p. 468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, p. 141)


What Scripture has told this? Which prophet has commanded to adore man? Elijah did not see death, but was taken into heaven. John reclined against the breast of the Lord. But neither was Elijah worshiped, even though he was among the living. Neither was John worshiped, although by his own prayers he attained a wondrous death, and received grace from God. Not even Thecla, nor any of the saints, were worshiped. For the ancient error will not conquer us: to abandon the Living and to worship those who have been made by him. For they worshiped and served the creature rather than the Creator, and became fools [cf. Rom 1:25]. For if he does not want the angels to be worshiped, how much more does he not want her who was born from Anna, who was given by Joachim to Anna, to be worshiped?

(Epiphanius, Panarion 3.2:5, as quoted [in part] in Examination of the Council of Trent III, p. 468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, p. 140)


The Word, which is God, took on flesh from Mary, not however in order that the Virgin might be adored, neither that he might make her God. Let Mary be held in honor, but let the Father and the Son and the Holy Spirit be worshiped; let no one worship Mary. This mystery is due God, not to women, neither to man. Nor does such a doxology belong to the angels. Let those things be erased which have been wrongly written in the heart of those who have been deceived. Let the lust of the idol be extinguished from the eyes. Let the creature return again to the Master. Let Eve with Adam return to honor God alone. Let no one be led by the voice of the serpent. Let him abide by the command of God. ... Although Mary is holy and to be honored, nevertheless she is not meant to be adored.

(Epiphanius, Panarion 3.2:7, as quoted [in part] in Examination of the Council of Trent III, p. 468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, pp. 140-41)