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Sinlessness of Mary

Summary

The sinlessness of Mary refers to the doctrine in which Mary, mother of Jesus chose not to sin.[1][2] It is upheld by the Oriental Orthodox Churches, Eastern Orthodox Churches, as well as by high church Lutherans.[3][2]

A fresco of The Marriage of the Virgin

Early Church edit

Justin Martyr, Irenaeus, and Cyril of Jerusalem developed the idea of Mary as the New Eve, drawing comparison to "... Eve, while yet immaculate and incorrupt — that is to say, not subject to original sin." So too, Ephrem the Syrian said she was as innocent as Eve before the Fall. Ambrose says she is incorrupt, a virgin immune through grace from every stain of sin. It was John Damascene's opinion that the supernatural influence of God at the generation of Mary was so comprehensive that it extended also to her parents. He says of them that, during the generation, they were filled and purified by the Holy Spirit, and freed from sexual concupiscence. Consequently, according to Damascene, even the human element of her origin, the material of which she was formed, was pure and holy. This opinion of an immaculate active generation and the sanctity of the "conceptio carnis" was taken up by some Western authors.[4] Many Greek and Byzantine Fathers asserted that Mary remained without sin throughthout her entire life.[5]

By the 4th century the sinlessness of Mary was a common belief.[6] Augustine in the 5th century upheld that Mary had no personal sin, but Augustine did not clearly affirm that she was free from original sin.[7] Ambrose also held similar views as Augustine concerning the sinlessness of Mary.[8]

Protestant apologist, James White has argued that many Greek Fathers denied the sinlessness of Mary, this includes John Chrysostom,[9][10] Origen,[11][10] Basil, and Cyril of Alexandria.[10] J.N.D. Kelly also argued that Tertullian and Hilary of Poitiers believed that Mary had imperfections.[10][12]

Origen of Alexandria edit

In Origen's Homilies on Luke xvii.6 he states:

Thereupon Simeon says, "a sword will pierce your very soul" (Lk 2.35). Which sword is this that pierced not only others' hearts, but even Mary's? Scripture clearly records that, at the time of the Passion, all the apostles were scandalized. The Lord himself said, "This night you will all be scandalized" (Mk 14.27). Thus, they were all so scandalized that Peter too, the leader of the apostles, denied him three times. Why do we think that the mother of the Lord was immune from scandal when the apostles were scandalized? If she did not suffer scandal at the Lord's Passion, then Jesus did not die for her sins. But, if "all have sinned and lack God's glory, but are justified by his grace and redeemed" (Rom 3.23) then Mary too was scandalized at that time."[13]

Christian denominations teaching the sinlessness of Mary edit

Eastern Orthodoxy edit

The Eastern Orthodox Churches teach that while Mary "inherited the same fallen nature, prone to sin" as with other humans, "she did not consent to sin through her free will."[1] Due to being conceived in ancestral sin, Mary still needed "to be delivered by our Savior, her Son" according to Eastern Orthodox teaching.[1]

Oriental Orthodoxy edit

The concept of original sin and the Sinlessness of Mary in Oriental Orthodox Churches is the same as that of what is believed by Eastern Orthodox. However, The Ethiopian Orthodox Church do believe that Mary did not contract ancestral sin at Her conception, even if it is not dogmatically defined by the Church.

Lutheranism edit

Martin Luther taught the lifelong sinlessness of Mary, a doctrine inherited by those of the high church Lutheran tradition.[2] The Smalcald Articles, a Lutheran confession of faith, declare "that the Son became man in this manner: he was conceived by the Holy Spirit, without the cooperation of man, and was born of the pure, holy, and ever-virgin Mary."[14] Greek Orthodox writer Kristofer Carlson in explicating the Book of Concord, writes that "When Lutherans confess Mary as pure & holy, it is a reference to the chastity and sinlessness of Mary."[15]

Comparison with Roman Catholic dogma edit

The Catholic Church teaches the Immaculate Conception, that Mary was conceived without original sin.[16] Kenneth Baker writes that:

Two special factors rendered Mary impeccable or unable to sin. The first was her constant awareness of God, living always in His presence, and the second was her reception of special and extraordinary graces. These special graces made it possible for Mary to maintain a perfect harmony in her mind, will and emotions and to recognize always what was the right thing to do and then to do it.[16]

The encyclical Mystici corporis Christi from Pope Pius XII (1943) holds that Mary was also sinless personally, "free from all sin, original or personal".[17]

The Catechism of the Catholic Church teaches that by the grace of God "Mary remained free of every personal sin her whole life long."[18]

References edit

  1. ^ a b c Pavlatos, Timothy (18 July 2013). "The Sinlessness of Mary the Mother of God". St. John the Baptist Greek Orthodox Church. Retrieved 21 January 2020.
  2. ^ a b c Divozzo, R. (2019). Mary for Protestants. Wipf and Stock Publishers. ISBN 978-1-5326-7585-0.
  3. ^ "Sinlessness of Mary – Questions & Answers". Orthodox Church in America. Retrieved 21 January 2020. I can say, in short, that the Orthodox Church believes that Mary, as a human being, could indeed have sinned, but chose not to.
  4. ^   This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Immaculate Conception". Catholic Encyclopedia. New York: Robert Appleton Company.
  5. ^ Dvornik, Francis (1958). "The Byzantine Church and the Immaculate Conception". In O'Connor, Edward D. (ed.). The Dogma of the Immaculate Conception: History and Significance. University of Notre Dame Press. pp. 87–112. ISBN 9780268000820.
  6. ^ Shoemaker 2016, p. 119.
  7. ^ Haffner, Paul (2004). The Mystery of Mary. Gracewing Publishing. ISBN 978-0-85244-650-8.
  8. ^ Kreitzer, Assistant Professor of History Beth; Kreitzer, Beth (2004). Reforming Mary: Changing Images of the Virgin Mary in Lutheran Sermons of the Sixteenth Century. Oxford University Press. ISBN 978-0-19-516654-5.
  9. ^ Siker, Jeffrey S. (2015-08-31). Jesus, Sin, and Perfection in Early Christianity. Cambridge University Press. ISBN 978-1-316-40466-9.
  10. ^ a b c d White, James (1998). Mary--Another Redeemer?. Bethany House Publishers.
  11. ^ Longenecker, Dwight; Gustafson, David (2003). Mary: A Catholic Evangelical Debate. Gracewing Publishing. ISBN 978-0-85244-582-2.
  12. ^ N.B. White cites Ludwig Ott, a Roman Catholic theologian White, James (1998). Mary--Another Redeemer?. Bethany House Publishers. page 203; See in White, Mary another Redemer, page 32 (ePub ed.)
  13. ^   Origen., and Joseph T. Lienhard. Homilies on Luke Fragments on Luke. Washington, D.C: Catholic University of America Press, 1996.; page 73
  14. ^ Chapman, Mark E. (1997) "A Lutheran Response to the Theme of the Virgin Mary as Mother of God, Icon of the Church and Spiritual Mother of Intercession," Marian Studies: Vol. 48, Article 12. Page 4.
  15. ^ Carlson, Kristofer J. (2014). Why Mary Matters: Protestants and the Virgin Mary. Dormition Press.
  16. ^ a b Baker, Kenneth (2016). Fundamentals of Catholicism, Vol. 2. Ignatius Press. ISBN 978-1-68149-732-7.
  17. ^ Encyclical Mystici Corporis, 110 Archived March 17, 2009, at the Wayback Machine
  18. ^ "Catechism of the Catholic Church – IntraText". www.vatican.va. Retrieved 2021-07-12.

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