"Eastern Orthodox theologians believe that the references among the Greek and Syrian Fathers to Mary's purity and sinlessness may refer not to an a priori state but to her conduct after birth."The concept of the IC is completely meaningless to the Orthodox, except as an attempt for the Roman Church to correct its own error about original sin.
Perhaps we should regard IC as a misguided step in the right direction?
Perhaps you can tell me if the following is Orthodox teaching:
A few of the contributors in this discussion have insisted that the Immaculate Conception, in its dogmatic expression, is dependent upon so-called scholastic constructs.
The following is an ostensibly Orthodox catechetical teaching. Can anyone tell me if this discussion and the definitions contained within are acceptable tenets of Orthodoxy?
If not can you point out what is not Orthodox?
Also, and only if it is Orthodox, could you tell me what you see as exceptional between this definition and Catholic teaching or so-called scholastic teaching or Augustinian teaching on original sin?http://orthodoxeurope.org/page/10/1.aspx#25
The biblical story of the Fall prefigures the entire tragic history of the human race. It shows us who we were and what we have become. It reveals that evil entered the world not by the will of God but by fault of humans who preferred diabolical deceit to divine commandment. From generation to generation the human race repeats Adam’s mistake in being beguiled by false values and forgetting the true ones — faith in God and verity to Him.
Sin was not ingrained in human nature. Yet the possibility to sin was rooted in the free will given to humans. It was indeed freedom that rendered the human being as an image of the Maker; but it was also freedom that from the very beginning contained within itself the possibility to fall away from God. Out of His love for humans God did not want to interfere in their freedom and forcibly avert sin. But neither could the devil force them to do evil. The sole responsibility for the Fall is borne by humans themselves, for they misused the freedom given to them.
What constituted the sin of the first people? St Augustine believes it to be disobedience. On the other hand, the majority of early church writers say that Adam fell as a result of pride. Pride is the wall that separates humans from God. The root of pride is egocenticity, the state of being turned in on oneself, self-love, lust for oneself. Before the Fall, God was the only object of the humans’ love; but then there appeared a value outside of God: the tree was suddenly seen to be ‘good for food’, ‘a delight to the eyes’, and something ‘to be desired’ (Gen.3:6). Thus the entire hierarchy of values collapsed: my own ‘I’ occupied the first place while the second was taken by the object of ‘my’ lust. No place has remained for God: He has been forgotten, driven from my life.
The forbidden fruit failed to bring happiness to the first people. On the contrary, they began to sense their own nakedness: they were ashamed and tried to hide from God. This awareness of one’s nakedness denotes the privation of the divine light-bearing garment that cloaked humans and defended them from the ‘knowledge of evil’. Adam’s first reaction after committing sin was burning sensation of shame. The second reaction was his desire to hide from the Creator. This shows that he had lost all notion of God’s omnipresence and would search for any place where God was ‘absent’.
However, this was not a total rupture with God. The Fall was not a complete abandonment: humans could repent and regain their former dignity. God goes out to find the fallen Adam; between the trees of Paradise He seeks him out asking ‘Where are you?’ (Gen.3:9). This humble wandering of God through Paradise prefigures Christ’s humility as revealed to us in the New Testament, the humility with which the Shepherd seeks the lost sheep. God has no need to go forth and look for Adam: He can call down from the heavens with a voice of thunder or shake the foundations of the earth. Yet He does not wish to be Adam’s judge, or his prosecutor. He still wants to count him as an equal and puts His hope in Adam’s repentance. But instead of repenting, Adam utters words of self-justification, laying the blame for everything on his wife: ‘The woman whom Thou gavest to be with me, she gave me fruit of the tree, and I ate’ (Gen.3:12). In other words, ‘It was You who gave me a wife; it is You who is to blame’. In turn, Eve lays the blame for everything on the serpent.
The consequences of the Fall for the first humans were catastrophic. They were not only deprived of the bliss and sweetness of Paradise, but their whole nature was changed and disfigured. In sinning they fell away from their natural condition and entered an unnatural state of being. All elements of their spiritual and corporeal make-up were damaged: their spirit, instead of striving for God, became engrossed in the passions; their soul entered the sphere of bodily instincts; while their body lost its original lightness and was transformed into heavy sinful flesh. After the Fall the human person ‘became deaf, blind, naked, insensitive to the good things from which he had fallen away, and above all became mortal, corruptible and without sense of purpose’ (St Symeon the New Theologian). Disease, suffering and pain entered human life. Humans became mortal for they had lost the opportunity of tasting from the tree of life.
Not only humanity but also the entire world changed as a result of the Fall. The original harmony between people and nature had been broken; the elements had become hostile; storms, earthquakes and floods could destroy life. The earth would no longer provide everything of its own accord; it would have to be tilled ‘in the sweat of your face’, and would produce ‘thorns and thistles’. Even the animals would become the human being’s enemy: the serpent would ‘bruise his heel’ and other predators would attack him (Gen.3:14-19). All of creation would be subject to the ‘bondage of decay’. Together with humans it would now ‘wait for freedom’ from this bondage, since it did not submit to vanity voluntarily but through the fault of humanity (Rom.8:19-21).
CONSEQUENCES OF ADAM’S SIN
After Adam and Eve sin spread rapidly throughout the human race. They were guilty of pride and disobedience, while their son Cain committed fratricide. Cain’s descendants soon forgot about God and set about organizing their earthly existence. Cain himself ‘built a city’. One of his closest descendants was ‘the father of those who dwell in tents and have cattle’; another was ‘the father of all those who play the lyre and pipe’; yet another was ‘the forger of all instruments of bronze and iron’ (Gen.4:17-22). The establishment of cities, cattle-breeding, music and other arts were thus passed onto humankind by Cain’s descendants as a surrogate of the lost happiness of Paradise.
The consequences of the Fall spread to the whole of the human race. This is elucidated by St Paul: ‘Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned’ (Rom.5:12). This text, which formed the Church’s basis of her teaching on ‘original sin’, may be understood in a number of ways: the Greek words ef’ ho pantes hemarton may be translated not only as ‘because all men sinned’ but also ‘in whom [that is, in Adam] all men sinned’. Different readings of the text may produce different understandings of what ‘original sin’ means.
If we accept the first translation, this means that each person is responsible for his own sins, and not for Adam’s transgression. Here, Adam is merely the prototype of all future sinners, each of whom, in repeating Adam’s sin, bears responsibility only for his own sins. Adam’s sin is not the cause of our sinfulness; we do not participate in his sin and his guilt cannot be passed onto us.
However, if we read the text to mean ‘in whom all have sinned’, this can be understood as the passing on of Adam’s sin to all future generations of people, since human nature has been infected by sin in general. The disposition toward sin became hereditary and responsibility for turning away from God sin universal. As St Cyril of Alexandria states, human nature itself has ‘fallen ill with sin’; thus we all share Adam’s sin as we all share his nature. St Macarius of Egypt speaks of ‘a leaven of evil passions’ and of ‘secret impurity and the abiding darkness of passions’, which have entered into our nature in spite of our original purity. Sin has become so deeply rooted in human nature that not a single descendant of Adam has been spared from a hereditary predisposition toward sin.
The Old Testament writers had a vivid sense of their inherited sinfulness: ‘Behold, I was brought forth in iniquity, and in sin did my mother conceive me’ (Ps.51:7). They believed that God ‘visits the iniquity of the fathers upon the children to the third and the fourth generation’ (Ex.20:5). In the latter words reference is not made to innocent children but to those whose own sinfulness is rooted in the sins of their forefathers.
From a rational point of view, to punish the entire human race for Adam’s sin is an injustice. But not a single Christian dogma has ever been fully comprehended by reason. Religion within the bounds of reason is not religion but naked rationalism, for religion is supra-rational, supra-logical. The doctrine of original sin is disclosed in the light of divine revelation and acquires meaning with reference to the dogma of the atonement of humanity through the New Adam, Christ: ‘...As one man’s trespass led to condemnation for all men, so one man’s act of righteousness leads to acquittal and life for all men. For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous... so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord’ (Rom.5:18-21).
JESUS CHRIST, THE ‘NEW ADAM’
The first-created Adam was unable to fulfil the vocation laid before him: to attain deification and bring to God the visible world by means of spiritual and moral perfection. Having broken the commandment and having fallen away from the sweetness of Paradise, he had the way to deification closed to him. Yet everything that the first man left undone was accomplished for him by God Incarnate, the Word-become-flesh, the Lord Jesus Christ. He trod that path to the human person which the latter was meant to tread towards Him. And if this would have been the way of ascent for the human person, for God it was the way of humble condescension, of self-emptying (kenosis).
St Paul calls Christ the ‘second Adam’, contrasting Him with the ‘first’: ‘The first man was from the earth, a man of dust; the second man is from heaven’ (1 Cor.15:47). This parallelism was developed by St John Chrysostom, who emphasized that Adam was the prototype of Christ: ‘Adam is the image of Christ ...as the man for those who came from him, even though they did not eat of the tree, became the cause of death, then Christ for those who were born of Him, although they have done no good, became the bearer of righteousness, which he gave to all of us through the cross’.
Few people accepted the second Adam or believed in Him when He down to earth. The Incarnate Jesus, Who suffered and was raised, became a ‘a stumbling block to Jews and folly [Greek, skandalon] to Gentiles’ (1 Cor.1:23). Declaring Himself to be God and making Himself equal to God, Jesus scandalize Jews and was accused in blasphemy. As to the Greeks, Christianity was folly for them because Greek thought sought a logical and rational explanation for everything; it was not within its power to know a suffering and dying God. For many centuries Greek wisdom built a temple to ‘an unknown God’ (Acts 17:23). It was incapable of understanding how an unknowable, incomprehensible, all-powerful, almighty, omniscient and omnipresent God could become a mortal, suffering, weak human person. A God, Who would be born of a Virgin, a God Who would be in swaddling clothes, Who would be put to sleep and be fed with milk: all of this seemed absurd to the Greeks.
Even among the Christians of the first centuries, the mystery of godmanhood was explained in a different ways. In the second century the Docetists claimed that Christ’s human nature was merely transparent: it only seemed that He suffered and died on the cross, while God in fact, being passionless, could not suffer at all. The Docetists considered all that was material and corporeal to be evil and could not concede that God had put on sinful and evil flesh, that He had united Himself with dust. The other extreme was that of Arianism which denied Christ’s Divinity and reduced the Son of God to the level of cre