Orthodox

[Guest feelin_the_faith]

I have a very vindicated friend who is Greek Orthodox. She wanted to know the basis for which we believe that Mary was born sinless. I told her it was so that Christ could enter the world completely pure in all aspects, it was also necessary for Mary to also be pure in all aspects. Is this an accurate statement to make? If not please expand, thanks.

[cappie]

The Immaculate Conception is a dogma of the Catholic Church.

The Bible does not specifically refer to the immaculate conception of Mary but the faith beliefs summarised by the term have long been elements of the Church community's faith tradition. The action of Pope Pius IX in 1854 in formally defining the dogma was a culmination of 900 years of tradition both liturgically and theologically. Heated debate raged in the Middle Ages Blessed John Duns Scotus being one of the major proponents, with St Thomas Aquinas taking another path.

We find the parallel in the early Church Fathers between Eve and Mary, this is evident in St Irenaeus at the center of his teaching but it was Scotus the Franciscan who evolved the idea of preservative redemption, to have been preserved free from original sin was a greater grace than to be set free from it. Secondly, he proposed a clear formula according to which Mary did not have original sin, eventhough had she not been preserved, she would have incurred it. From these two arguments it became clear that Mary was truly redeemed through the merits of Christ the saviour.

In summary I would say that because of the sin of disobedience of our first parents we are all born estranged from God our creator. This was remedied by the saving passion, death and resurrection of Jesus born of Mary. Now through our baptism we are made one with Christ. Mary because is was to concieve and bring forth the world's redeemer was redeemed in anticipation. In other words it was "fitting" that Mary should not have original sin for she would bear the saviour.

In the Immaculate Conception we can see the redemption fully at work.

For more on this see:[url="http://phorum.phatmass.com/index.php?showtopic=5421"]Apologetics-Mary[/url]

[cappie]

A follow up on the Immaculate Conception.

An interview published by Zenit

History and Significance of Dogma of Immaculate Conception
Interview With Father Jesús Castellano Cervera

ROME, JULY 18, 2004 (Zenit.org).- The dogma of the Immaculate Conception, proclaimed 150 years ago, rediscovers in its profundity the expression "full of grace," says a consultor of the Congregation for the Doctrine of the Faith.

Discalced Carmelite Father Jesus Castellano Cervera, a specialist in Marian studies, reflects in this interview with ZENIT on the origin and significance of this dogma. Next month John Paul II will make a pilgrimage to Lourdes, the place in France where the Blessed Virgin appeared in 1858 and confirmed the truth of her immaculate conception.

Q: What is the history and significance of this dogma?

Father Castellano Cervera: It is a long and complex history. It goes back to the understanding of the mystery of Mary in her privileged relationship with God and with the mystery of salvation, to which she is associated from the first moment of her existence, as being full of grace and love of God.

Q: Can you explain how it has developed from its origin?

Father Castellano Cervera: Such awareness is developed first at the level of the people's faith, in the understanding of her conception as a moment of grace; first of all, beginning with the apocryphal Gospels, which recount the grace of the meeting of her parents Joachim and Anne. From this narrative is derived the feast of Anne's conception [of Mary] in Byzantine liturgy, celebrated since the eighth century on December 9.

This feast was introduced in the West around the 10th century, and it celebrates explicitly the Conception of Mary without original sin. The feast was extended to the universal calendar by Sixtus IV in 1476 with a very beautiful formulation, but sadly reduced to a simple memorial of the "Conception of Mary" in the Missal of 1570.

Popular piety and liturgical celebration spark a great debate between theologians of opposing tendencies. On one hand, there are theologians who defend Mary's conception without original sin, and on the other those who deny it in order to affirm that Mary also had to benefit from the redemption of Christ.

Duns Scotus gives the theological key to understand the mystery, affirming that Mary was preserved from original sin in view of the merits of Christ.

The sense of the faithful, the liturgy and theology finally receive the confirmation of the magisterium of the Church which, following situations of different kinds, arrives at the definition of the dogma of the Immaculate Conception by Pius IX on December 8, 1854, with the bull "Ineffabilis Deus."

Q: What were the reasons that led to the definition of this dogma?

Father Castellano Cervera: First of all, a better understanding of the facts of revelation, in the Bible and in the Tradition of the Church, foundation of all dogmatic definitions, with the help of the Holy Spirit, who leads the Church to the fullness of truth.

In a particular way, the expression "full of grace" has been rediscovered in its profundity, the words that the angel addressed to Mary at the annunciation as revealing of the condition of Mary before the Trinity from the beginning of her existence and as she was willed to be from all eternity in the plan of God: "You who are and have always been full of the grace of God."

In light of the key word, one also sees all the reality of Mary as collaborator of Christ in the Redemption. She who is called to collaborate as Mother of the Redeemer could not be, not even for an instant, outside of the grace of God in his victory over sin and death.

However, in addition to this negative aspect -- the absence of original sin -- Mary is presented from the first instant of her existence as the favorite daughter of the Father, the Mother of the Son-Redeemer, the tabernacle of the Holy Spirit, All Holy, designed and made a new creature by the Holy Spirit, greatly loved by God.

It is the fullness of the understanding of the dogma, as it is explicitly expressed in "Lumen Gentium" and in the beautiful present Preface of the solemnity of the Immaculate Conception, which sings of her as Mother of the spotless Lamb, and origin and figure of the Church, Spouse without wrinkle or stain.

In this way it is made clear that Mary is an exception of original sin and in her is intact the original plan of God and the future destiny of the Church, called to be for ever "holy and immaculate in love."

As Max Thurian affirmed, immaculate conception means that in Mary everything is grace from the beginning and she is witness that everything comes from God. And that Mary corresponds to this with absolute freedom of love, not stained by sin.