No, according to The Urantia Book (the 5th Epochal Revelation), the revelation does not support worshiping Mary (the mother of Jesus). It explicitly presents her as a devoted, loving, but ordinary human woman chosen for an extraordinary role—not as a divine figure deserving of worship, adoration, veneration, or intercessory prayer.

The text describes Mary positively as a conscientious mother, a descendant of notable ancestors, and the selected "earth mother" of the bestowal child (Jesus/Michael), but it consistently portrays her as an average woman of her time with normal temperament and limitations. It emphasizes her humanity and rejects any elevation to divine status.

Direct Reference to Worship/Veneration

A key passage appears in discussions of her portrayal (reflected in secondary Urantia sources quoting or summarizing the book): "We see Mary as a mother not at all unlike any other mother, and we are told that Mary, in spite of the cult of worship that bears her name, was a fairly ordinary woman, but an ordinary woman called to perform extraordinary service to our planet and our universe."

This directly acknowledges the later "cult of worship" (referring to Marian devotion in Christianity, especially Catholicism) but contrasts it with the revelation's view of her as human and non-divine. The book does not endorse such practices; it implies they are a misunderstanding or over-elevation.

Broader Context in the Revelation

• In Papers 122–126 (detailing Jesus' birth, infancy, childhood, and family life), Mary is depicted as:
  • Devoted and protective (e.g., constant vigil over her "child of promise").
  • Sometimes doubtful or misunderstanding Jesus' mission.
  • A faithful Jewish woman who alternated between belief and concern.
  • No mention of perpetual virginity, immaculate conception, assumption, or any supernatural attributes beyond her role in the incarnation.
• The revelation critiques distortions in Christianity (e.g., in Papers 170–196 on the kingdom teachings), including later developments that deified or overly exalted figures like Mary to fill perceived gaps (e.g., a "missing" divine feminine aspect, as some readers interpret in relation to the Universe Mother Spirit).
• Worship is reserved for God the Universal Father, the Paradise Trinity, and (in a spiritual sense) the Creator Sons like Michael (Jesus). Praying to or venerating created beings (including Mary) as intercessors or quasi-divine is not supported—true worship flows directly to the Father through the Son and the indwelling Adjuster.
• Some Urantia readers connect Catholic Marian devotion to the Universe Mother Spirit (the Creative Spirit of Nebadon, consort of Michael), suggesting it may represent a subconscious human longing for the divine feminine, but Mary herself is not that Spirit—she is mortal/human.

In summary, The Urantia Book honors Mary as Jesus' exemplary human mother and appreciates her service but firmly does not support worshiping, adoring, or venerating her in any divine or intercessory capacity. It views such practices as later cultural/religious developments not aligned with the facts of her life or the teachings of Jesus. For primary context, see Paper 122 ("Birth and Infancy of Jesus") and related family sections on urantia.org or spiritualfamily.net and urantiabook.org.