The Sacred and Divine Liturgy bears testimony to the doctrine of the Immaculate Conception. While many Orthodox reject this belief, others happily acknowledge it. We’ll examine some of the reasons why. For starters, the dogma of immaculate conception is disputed by Roman Catholics. As it turns out, the Orthodox believe that Mary must have had something ‘magical’ in her conception.
Roman Catholics believe that a Mary with aberrant thoughts made of the same humanity “tainted” with original sin would not be fitting as God’s footstool
Mary’s zeal for the Honor of the Lord and her ardent desire for the salvation of souls moved her to pray for the redeemed, thereby preventing the fruits of her Redemption from being lost to humankind. But her knowledge of the mysteries of God surpassed her human limitations, as she was omniscient and had knowledge of all the mysteries of creation.
Despite Mary’s human limitations, she accompanied her Savior in his doings and sufferings with sublime perfection. Her divine Son was fond of revealing the workings of his own soul to her, and His infinite love for Her could not impede His most ardent charity from flowing from her. Her charitable thoughts would not be withheld from Her if she truly loved such a Son, and such a favor would be the height of honor and respect.
The incarnation of the Savior’s Son, the Christ, acted as a great example for the disciples. In the days that followed, her apostles were called to carry the gospel. It is their responsibility to spread the Gospel to the entire world, and to attract as many people as possible. And the Lord wants us to be like him.
Orthodox church rejects dogma of immaculate conception
The Immaculate Conception of Mary is not considered a dogma by the Orthodox Church. Although there are many Orthodox theologians and believers who reject this belief, it has never been defined as a heresy by an oecumenical council. The Orthodox Church believes that it would be unworthy of a Mother of God to have individual sin. But does that mean that the Immaculate Conception of Mary is not a dogma?
According to the Catholic Church, Mary was conceived without any sin. The Orthodox Church, however, rejects this dogma. This belief is in direct conflict with the doctrine of Christ’s incarnation and the redemption of humanity. It contradicts the doctrine of the Immaculate Conception and makes Christ’s incarnation redundant. The Orthodox Church is also opposed to the teaching that the Virgin Mary was born a virgin.
Early Christians thought that Mary must have had something of the miraculous
Many early Christian theologians believed that Mary must have had some part of the miraculous conception to be sinless. They cited the writings of the early church fathers, including Origen and St. Basil, as evidence that Mary did have some part of the conception. The Catholic Church has formally recognized the Immaculate Conception since 1854. In the ensuing centuries, Mary has been credited with being born without sin.
In response to this view, Thomas argues that Mary must have had something of the miraculous concept before being conceived. Thomas argues that Mary must have been sanctified before the miracle, because the grace she received prior to being conceived had more holiness than the souls of other saints. In fact, some places even celebrate her conception, which suggests that the event must have been holy in itself.
Early Christians believed that she must have had something of the miraculous
The doctrine of Mary’s Immaculate Conception was rooted in early Christian thought. The early Church fathers reflected on her role as a mother and emphasized her sinless disposition. In the sixth century, the Eastern Church began celebrating a feast day honoring Mary. But even before the advent of the modern Catholic Church, the concept of Mary’s Immaculate Conception was still in flux.
Since the eighth century, the Catholic Church has celebrated the Immaculate Conception of Mary in her mother’s womb. The controversy that raged during this time centers on the question of whether Mary was conceived without original sin. In response, Albert the Great and St. Thomas Aquinas argued that every human being experiences original sin. In addition, other Christians argued that Mary was not conceived with any sin nature.
Later Christians criticized the virginal conception story, saying that it contradicts the teaching of the Catholic Church. This view was further distorted by the fact that Luke and Matthew were Jews. The story would not have spread if they were not Jewish. The early Christian church would not have benefited from copying pagan myths. They believed that Mary had something of the miraculous in order to be the Mother of the incarnate Word.