Two Bad Arguments Against The Immaculate Conception

The Virgin Enthroned
c. 1120
Fresco
Maria zur Höhe, Soest, Germany

This past Tuesday (December 8) was the Solemnity of the Immaculate Conception, a holy day in which Catholics celebrate the conception of Mary without original sin, in the womb of her mother Anne. Over the past week I encountered two arguments against this doctrine.

The Orthodox Church in America recently stated this on on its website:

The Orthodox Church does not accept the teaching that the Mother of God was exempted from the consequences of ancestral sin (death, corruption, sin, etc.) at the moment of her conception by virtue of the future merits of Her Son. Only Christ was born perfectly holy and sinless, as St Ambrose of Milan teaches in Chapter Two of his Commentary on Luke. The Holy Virgin was like everyone else in Her mortality, and in being subject to temptation, although She committed no personal sins. She was not a deified creature removed from the rest of humanity. If this were the case, She would not have been truly human, and the nature that Christ took from Her would not have been truly human either. If Christ does not truly share our human nature, then the possibility of our salvation is in doubt.

Grace, in Catholic theology, is not merely divine favor, but is also a participation in the divine nature. (2 Peter 1:4) To receive sanctifying grace through baptism is to be granted a participation in God's own nature, and in that sense to be deified is to be granted to share by a divine gift in God's very nature. That participation in God's nature is in seed-form in this present life, and is perfected in the life to come, in the Beatific Vision, where we shall be like Him perfectly, because we will see Him just as He is. (1 John 3:2) Glory is the culmination of grace; grace is the seed of glory.

So this first argument against the doctrine of the Immaculate Conception runs like this:

(1) If Mary had been immaculately conceived, then during her life on earth she would have been deified.

(2) If Mary had been deified while on earth, she would not have been truly human, and the nature Christ took from her would not have been truly human.

(3) But Christ was truly human.

Therefore,

(4) Mary was not immaculately conceived.

What is wrong with this argument? The first premise is true, if we understand 'deified' in the Catholic sense I explained above. The third premise is also true. The second premise, however, is not true if we understand 'deified' in the Catholic sense. Deification, whether in this life, or in the life to come, does not detract from our humanity or make us non-human. The baptized infant does not cease to be human at the moment of baptism. Grace builds on nature; grace does not destroy or nullify nature. Even if Mary was given the preternatural gifts enjoyed by Adam and Eve prior to their Fall, this would not have made Mary non-human, because it did not make Adam and Eve non-human. Adam and Eve did not change species when they fell. They lost sanctifying grace and the preternatural gifts, but they remained human by nature. So the argument is not sound, because the second premise is false. In order to make the argument sound, we would have to use a definition of 'deified' that is contrary to Catholic theology. In other words, in order for the argument to be sound, we would have to construct a strawman of the Catholic position. That's the first argument.

I discovered the second argument when I was recently directed to a post titled "The Holy Tradition and the Veneration of Mary and other Saints in the Orthodox Church," written by Very Reverend John Morris, and posted on the "Self-Ruled Antiochian Orthodox Archdiocese of North America" site. He too offers an argument against the Catholic doctrine of the Immaculate Conception. He writes:

The Orthodox Church calls Mary "immaculate," and "all pure," as a manifestation of the Orthodox understanding of salvation as deification. Orthodox Christians believe that through the grace of God Mary has been deified or made by grace what God is by nature or, as St. Paul wrote, "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another …" Vladimir Lossky wrote, " … the very heart of the Church, one of her most secret mysteries, her mystical center, her perfection already realized in a human person fully united to God, finding herself beyond the resurrection and the judgment. This person is Mary, the Mother of God." Thus salvation for Orthodox theology is more than the forgiveness of sins or justification, but is also the transformation of the believer by the grace of God to become a partaker of the Divine Nature. Orthodox Christians see the realization of salvation in the deification of Mary.

However, Orthodox Christians do not accept the Roman Catholic doctrine of the Immaculate Conception. On the contrary, Orthodox believe that the Blessed Virgin was born in ancestral sin just like any other person. This is important because if Mary had not been born in ancestral sin, God could not have assumed sinful human nature from her. As St. Gregory Nazianzen wrote, "For that which He has not assumed He has not healed." If God had not assumed sinful human nature from the Blessed Virgin, He could not have saved sinful human nature through the Incarnation of Christ. Indeed, a prayer addressed to the Virgin Mary from the service of Compline contains the beautiful words, “thy glorious birth-giving has united God the Word to man and joined the fallen nature of our race to heavenly things."

A Catholic can fully agree with everything in the first paragraph, but Rev. Morris' argument against the Catholic doctrine of the Immaculate Conception is found in the second quoted paragraph. The argument goes like this.

(1) If Mary had not been born in ancestral sin, God could not have assumed sinful human nature from her.

(2) If God had not assumed sinful human nature from the Blessed Virgin, He could not have saved sinful human nature through the Incarnation of Christ.

(3) But God saved sinful human nature through the Incarnation of Christ.

Therefore,

(4) Mary must have been born in ancestral sin.

It is one thing to assume human nature from sinful humans. It is quite another to assume a sinful nature. There are not two human natures, because there are not two species within a genus 'human'; 'human' is a species, not a genus. There is human nature with sanctifying grace, and human nature without sanctifying grace. Human nature without sanctifying grace is human nature in a state of original sin. Human nature with sanctifying grace is human nature participating in the divine nature.

So the second premise of Rev. Morris' argument amounts to this: Unless Christ received a human nature lacking sanctifying grace, He could not redeem those lacking sanctifying grace. That is essentially saying that unless Christ had original sin, He could not save those in sin. But that is false. If Christ Himself had original sin, then as the Church Fathers teach, Christ too would have needed a Savior. So Christ did not need to lack sanctifying grace in order to redeem those lacking sanctifying grace. On the contrary, He needed to be free from original sin in order to redeem those under sin. So the second premise of this argument is false. Christ needed to receive our human nature in order to redeem us, but He did not need to receive sinful human nature (i.e. human nature in a state of sin) in order to redeem man from sin. And because the second premise is false, therefore the argument is unsound.

Moreover, because Christ did not need to receive sinful-human-nature (i..e human nature in a state of sin), He did not need to receive human nature from someone lacking sanctifying grace in order to redeem those lacking sanctifying grace. Otherwise, Mary would have had to be in a state of mortal sin when Christ was conceived. But no one in the history of the Church has ever believed such a thing, nor do the Orthodox believe such a thing.

So both of these Orthodox arguments against the Catholic doctrine of Mary's Immaculate Conception are unsound.

Immaculate Theotokos, bring all your children to unity in the truth. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Pope Greets Ecumenical Patriarch on the Feast of Saint Andrew

The photograph at right (and the one at left) were taken three years ago today, on the Feast of St. Andrew. Pope Benedict's line of succession goes back to the Apostle Peter. The Patriarchs of Constantinople trace their succession back to the Apostle Andrew, Peter's brother. One source in the tradition tells us that St. Andrew preached in "Cappadocia, Galatia, and Bithynia," and "afterwards in Byzantium where he appointed St. Stachys as its first bishop."

Today Pope Benedict XVI sent the following letter to Ecumenical Patriarch Bartholomew I.

To His Holiness Bartholomaios I
Archbishop of Constantinople
Ecumenical Patriarch

Your Holiness,

It is with great joy that I address Your Holiness on the occasion of the visit of the delegation guided by my Venerable Brother Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity, to whom I have entrusted the task of conveying to you my warmest fraternal greetings on the Feast of Saint Andrew, the brother of Saint Peter and the protector of the Ecumenical Patriarchate.

On this joyful occasion commemorating the birth into eternal life of the Apostle Andrew, whose witness of faith in the Lord culminated in his martyrdom, I express also my respectful remembrance to the Holy Synod, the clergy and all the faithful, who under your pastoral care and guidance continue even in difficult circumstances to witness to the Gospel of Jesus Christ.

The memory of the holy martyrs compels all Christians to bear witness to their faith before the world. There is an urgency in this call especially in our own day, in which Christianity is faced with increasingly complex challenges. The witness of Christians will surely be all the more credible if all believers in Christ are "of one heart and soul" (Acts 4:32).

Our Churches have committed themselves sincerely over the last decades to pursuing the path towards the re-establishment of full communion, and although we have not yet reached our goal, many steps have been taken that have enabled us to deepen the bonds between us. Our growing friendship and mutual respect, and our willingness to encounter one another and to recognize one another as brothers in Christ, should not be hindered by those who remain bound to the remembrance of historical differences, which impedes their openness to the Holy Spirit who guides the Church and is able to transform all human failings into opportunities for good.

This openness has guided the work of the Joint International Commission for Theological Dialogue, which held its eleventh plenary session in Cyprus last month. The meeting was marked by a spirit of solemn purpose and a warm sentiment of closeness. I extend once again my heartfelt gratitude to the Church of Cyprus for its most generous welcome and hospitality. It is a source of great encouragement that despite some difficulties and misunderstandings all the Churches involved in the International Commission have expressed their intention to continue the dialogue.

The theme of the plenary session, The Role of the Bishop of Rome in the Communion of the Church in the First Millennium, is certainly complex, and will require extensive study and patient dialogue if we are to aspire to a shared integration of the traditions of East and West. The Catholic Church understands the Petrine ministry as a gift of the Lord to His Church. This ministry should not be interpreted in the perspective of power, but within an ecclesiology of communion, as a service to unity in truth and charity. The Bishop of the Church of Rome, which presides in charity (Saint Ignatius of Antioch), is understood to be the Servus Servorum Dei (Saint Gregory the Great). Thus, as my venerable predecessor the Servant of God Pope John Paul II wrote and I reiterated on the occasion of my visit to the Phanar in November 2006, it is a question of seeking together, inspired by the model of the first millennium, the forms in which the ministry of the Bishop of Rome may accomplish a service of love recognized by one and all (cf. Ut Unum Sint, 95). Let us therefore ask God to bless us and may the Holy Spirit guide us along this difficult yet promising path.

(Continue reading)

H/T: ByzTex

Russian Orthodox Relations: a Warming and a Cooling

Rorate Caeli posted an article two days ago indicating a possible forthcoming meeting between Pope Benedict and Patriarch Kirill, the Patriarch of the Russian Orthodox Church. Yesterday the Telegraph published an article titled, "Russian Orthodox and Catholic Church may end 950-Year Rift." The article begins:

Relations between the Vatican and the Russian Orthodox Church have been tense for centuries, but in a sign that relations are finally thawing, Archbishop Ilarion, who heads the Russian Orthodox Church’s foreign relations department, said that both sides wanted a meeting, although he emphasised that problems remained.

Ilarion spoke of a rapprochement under Pope Benedict XVI that would allow for a meeting with the new Russian Orthodox Patriarch, Kiril, who took up his office in February after the death of the previous patriarch.

"There have been visits at a high level," said Illarion. "We are moving towards the moment when it will become possible to prepare a meeting between the Pope and the Moscow patriarch." (Continue reading)

This comes after yesterday's news that the Russian Orthodox Church may sever relations with the German Evangelical Church over the latter's election of Margot Kassman (in the photo at right) as its bishop.

The Russian Orthodox Church may sever relations with the Evangelical Church in Germany (EKD), a major Protestant church of Western Europe that has elected a woman to chair the EKD's council.

The Orthodox clergy say this runs counter to evangelical principles. Analysts fear this could provoke a big inter-faith conflict.

Bishop Margot Kassmann, the first woman to lead the Evangelical Church in Germany, which unites some 24 million Protestants of more than 20 Lutheran and Reformed churches, was elected at the council's meeting on October 28. The 51-year-old bishop of Hanover is divorced and has four daughters.

"We plan to celebrate 50 years of dialog with the German Lutheran Church in late November and early December," Hilarion, the bishop of Volokolamsk and head of the Moscow patriarchy's external church relations department, said on Wednesday. "The celebrations will also mark the end of that dialog."

The Russian Orthodox Church does not accept female clergy. (Continue reading)

H/T: Koinonia, ByzTex, Ad Orientem.

Benedict XVI receives Orthodox Archbishop Hilarion

Optimistic comments earlier this week by the Most Rev. Paolo Pezzi, Catholic Archbishop of Moscow about the future of Catholic-Orthodox reunification elicited quite a 'buzz' in the blogosphere. A few days later, Orthodox Archbishop Hilarion, president of the Department for External Church Affairs of the Patriarchate of Moscow, arrived in Rome for a planned meeting with Pope Benedict.

Here is a selection from Archbishop Hilarion's speech in Rome delivered on Thursday, September 17.

We live in a de-Christianized world, in a time that some define—mistakenly—as post-Christian. Contemporary society, with its practical materialism and moral relativism, is a challenge to us all. The future of humanity depends on our response, as Christians, to this challenge, and maybe even whether life continues on our planet. It is a common challenge and also our answer must be common. Only together can we put forward all the spiritual and moral value of the Christian faith; only together can we offer our Christian vision for the family, only together can we affirm our concept of social justice, of a more equal distribution of goods.

These moral values are traditional because they have been affirmed by Christians for 20 centuries and have formed our cultural and European civilization. They are, at the same time, very new and modern, because the Gospel of Jesus is eternally new and modern. With this common challenge, the contemporary world challenges us, and we Christians must be together. It's time to pass from confrontation to solidarity, mutual respect, and esteem. I would say without hesitating that we must pass to mutual love, living out Jesus’s commandment to love one another. As Jesus said, all will know you are disciples of mine if you have love for the other. This is what our preaching demands and it can be effective, it can be convincing, also in our contemporary world, if we are able to live this mutual love among us as Christians. (my emphases)

Please continue to pray for the reconciliation and reunion of Orthodox, Protestants, and Catholics.

H/T: ByzTex

Bartholomew to Kyrill: "Dear Brother"

Patriarch Kyrill of Moscow and Patriarch Bartholomew of Constantinople

"Dear brother! Even though the atheist regime has fallen, the atheist practices of hedonism and religious indifference flourish everywhere with all its consequences," the Patriarch said.

"Mass murder is committed in God’s name and entire populations are uprooted from their land. There is a disgraceful trade in human beings and an upsurge in nationalism and religious fanaticism. [. . .] Instead of standing united and offering convincing responses to the challenges of a desperately troubled world, we Christians are troubled by intrigue and divisions, scornfully unwilling to be conscious of our responsibility towards Our Pastor Jesus Christ, who wants to see love, peace and unity prevail among us. For only then, shall we be able to set a good example for the nations [of the world] and thus for the Father of Light! [. . .] Indeed our last meeting in Geneva, which took place in an atmosphere of unity, stands as an example and a point of reference, and this not only for Orthodox Christians." (emphasis added)

(Read more)

Pope Benedict receives delegation from Constantinople

This morning at the Vatican Pope Benedict XVI greeted a delegation from the Ecumenical Patriarchate of Constantinople, currently in Rome to attend celebrations to mark the closing of the Pauline Year on Monday 29th June, Feast of Saints Peter and Paul. On this occasion the pope highlighted the importance of ecumenical dialogue both at a theological and grass roots level. Your presence here the Holy Father went on to say is a sign of fraternity within the Church. And in this respect Benedict XVI praised the theological progress achieved by the International Catholic and Orthodox Commission which is due to meet in October to discuss the role of the Bishop of Rome. Finally, the Pope stressed, it is this climate of respect and love between us that has helped ovecome past controversies and tensions.

Here Pope Benedict encourages ecumenical dialogue at the grass roots level, something that takes place often now on the internet, where Christians of all traditions 'gather' to discuss what divides us and find ways to achieve reconciliation. At the same time Pope Benedict provides us with an example of how that dialogue should be conducted, with all civility, patience, hope, and charity.

"What will it take for a true ecumenical reconciliation?"

Metropolitan Jonah calls for Full Communion With New Anglican Province

Speaking on Wednesday morning to the ACNA Assembly, His Beatitude, Jonah, Metropolitan of All America and Canada and leader of the Orthodox Church in America (OCA), called for a "full... intercommunion" with the Anglican Church in North America. "What will it take," he asked, "for a true ecumenical reconciliation? That is what I am seeking by being with you today." (Read the rest of the article).

H/T: Michael F. Bird

Orthodox Leaders Join in Pledge for Unity

Heads of the Orthodox Churches
Photo by D. Panagos (Oct. 12, 2008)

The Primates of the Orthodox Churches, meeting over the last three days in the Patriarchal Cathedral of Saint George in Istanbul, Turkey, have just released a document titled "Message of the Primates of the Orthodox Churches".

Here's one section:

"The Orthodox Church, having the understanding of the authentic interpretation of the teaching of the Apostle to the Nations, in both peaceful and difficult times of its two-thousand year historical course, can and must promote to the contemporary world the teaching not only regarding the restoration in Christ of the unity of the entire human race, but also regarding the universality of His work of redemption, through which all the divisions of the world are overcome and the common nature of all human beings is affirmed. Nevertheless, the faithful promotion of this message of redemption also presupposes overcoming the internal conflicts of the Orthodox Church through the surrendering of nationalistic, ethnic and ideological extremes of the past. For only in this way will the word of Orthodoxy have a necessary impact on the contemporary world." (my emphases)

Amen. There is one phrase later in the document that made my ears perk up:

"In this respect we welcome the proposal by the Ecumenical Patriarchate to convene Panorthodox Consultations within the coming year 2009 on this subject, as well as for the continuation of preparations for the Holy and Great Council.

There has been talk among the Orthodox for some time about an "Eighth Ecumenical Council". Pray that this "Holy and Great Council" would be an Ecumenical Council, including West and East together. Wouldn't that be a beautiful and fitting resolution to this 954 year-old schism?

"Μόνον πίστευε"! [Only believe!] (Mark 5:36)

(H/T: Catholic Culture)

Orthodox Delegate Speaks of Pope as Sign of Unity

Archimandrite Ignatios Sotiriadis

"Your Holiness," he said, "our society is tired and sick. It seeks but does not find! It drinks but its thirst is not quenched. Our society demands of us Christians -- Catholics, Orthodox, Protestants, Anglicans -- a common witness, a unified voice. Here lies our responsibility as pastors of the Churches in the 21st Century."

"Here," the Orthodox pastor continued, "is the primary mission of the First Bishop of Christianity, of him who presides in charity, and, above all, of a Pope who is Magister Theologiae: to be the visible and paternal sign of unity and to lead under the guidance of the Holy Spirit and according to Sacred Tradition, with wisdom, humility and dynamism, together with all the bishops of the world, fellow successors of the apostles, all humanity to Christ the redeemer."

"This is the profound desire of those who have the painful longing in their heart for the undivided Church, 'Una, Sancta, Catholica et Apostolica,'" he concluded. "But it is also the desire of those who, again today, in a world without Christ, fervently, but also with filial trust and faith, repeat the words of the apostles: 'Lord, to whom shall we go? You have the words of eternal life!'"

(Source: Zenit, October 12, 2008)

Without a Pope: Orthodoxy & Unity

"His All Holiness Ecumenical Patriarch Bartholomew addresses the heads of the Orthodox churches in the Patriarchal Cathedral of Saint George." (October 10, 2008, Photo by N. Manginas)

Patrick Archbold of Creative Minority Report published this post on Patriarch Bartholomew's Friday address to the heads of the Orthodox churches. I recommend reading the Patriarch's complete address, because it is almost all about unity, especially starting in section 5. The most interesting part comes at the end, however, when the Patriarch says this:

We need, then, greater unity in order to appear to those outside not as a federation of Churches but as one unified Church. Through the centuries, and especially after the Schism, when the Church of Rome ceased to be in communion with the Orthodox, this Throne [i.e. in Constantinople] was called -- according to canonical order -- to serve the unity of the Orthodox Church as its first Throne. And it fulfilled this responsibility through the ages by convoking an entire series of Panorthodox Councils on crucial ecclesiastical matters, always prepared, whenever duly approached, to render its assistance and support to troubled Orthodox Churches. (my emphases)

Patrick Archbold writes:

The Ecumenical Patriarch rightly sees the problem. The Church needs to be Visibly unified to the world, not just a federation of independent State churches. That visible unity must come by way of public and open Communion with One See and its Patriarch. The Ecumenical Patriarch even goes so far as to say that this responsibility falls to his see and his person only because of the break with Rome. I think, although I may be reading into this with Roman eyes, that the Ecumenical Patriarch might even agree that were communion with Rome re-established, the role of being the visible unifier of the Church would no longer fall to him and his See.

Now I know that the Patriarchs of many of these autocephalous Churches would vehemently disagree with such a notion, whether Rome or Constantinople. With that said, I think that the Ecumenical Patriarch's pitch to his fellow Orthodox is an important step in the road to full and visible Unity of the Church as Jesus prayed. If these national Churches come to realize the importance of that visible unity to the world, we will be that much closer to being one, as Jesus and the Father are one.

I agree with Patrick's comments. It is a basic principle of metaphysics that you can't get unity from non-unity, just as you can't get being from non-being. Patriarch Bartholomew wants visible unity, saying, "We need, then, greater unity in order to appear to those outside not as a federation of Churches but as one unified Church." If the Orthodox are not a mere federation of Churches, but are in fact a visible unity, then there should be no worry about their appearing as a mere federation of Churches. But if they are a mere federation of Churches, then they can't solve this disunity problem by redoubling their efforts to be more unified with each other, because the problem is in that case an ontological problem, not merely a deficiency of cooperation or collaborative effort.

Trying to achieve or establish visible unity by means of a principium unitatis, i.e. being united to an existing visible unity, likewise faces the following dilemma. If Christ did not found the Church with a principium unitatis, then clearly we should not seek to outdo Christ by establishing one. But if Christ did found the Church with a principium unitatis, then visible unity can be attained only by union with that divinely appointed principium unitatis.

Patriarch Bartholomew seems to be aware of the need for a principium unitatis for visible unity. This is revealed in his emphasis on the importance of his own Throne for the visible unity of the Church. He is thus in a difficult situation. On the one hand, without a principium unitatis there cannot be actual visible unity. On the other hand, insofar as he seeks to elevate his own Throne as a principium unitatis, he highlights the intrinsic need for Orthodox reunion with the Chair of St. Peter.

Speaking as a Catholic, it is our constant prayer and desire for the restoration of full communion with our Orthodox brothers and sisters. We long for that day of reconciliation and reunion. We pray for full visible unity among all Christians, for this is the desire of the sacred heart of our Lord Jesus, that we would be one, as He and the Father are one.

Holy Spirit, hasten the day when we are one with one another. Make our hearts to beat with the same deep desire and passion as that of Christ's heart. Heal the wounds that divide us. Help us overcome the obstacles that keep us separated. Clothe us in true humility and fill us with charity toward one another. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.