The Following is an answer given in response to the same quesiton posed oh several months ago to me by a member of the Ethiopian Orthodox Church. By Abba Yohannes Selassie
orthodoxchristianity.net/forum/index.php/topic,23741.0.html
Different interpretations
Not withstanding various Bible translations, in subsequent generations, discern the real differences between those calling her, “Blessed.” Some have over-emphasized philosophical logic, irrational competitive name calling, and those maintaining balanced theology regarding the mysteries of our salvation. Some, using poetic imagery, have gotten as carried away with their own effort, as others who have tried to explain away every miracles. Yet, any attempt to add to, or diminish “the faith that was once for all entrusted to the saints;.“ (Jude 1:3) threatens that balance enjoined by 1John 4:3 and 2John 1:7, thereby, ultimately, denying the basis of our salvation.
Latin Roman interpretation
The history of the Latin Roman Churches interpretation began with the writings of Augustine of Hippo. “In Augustine’s view (termed “Realism”), all of humanity was really present in Adam when he sinned, and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam which all human beings inherit. As sinners, human beings are utterly depraved in nature, lack the freedom to do good, and cannot respond to the will of God without divine grace. Grace is irresistible, results in conversion, and leads to perseverance.” (
www.wikipedia.org/wiki/original_sin.)
That position, inspired Anselm of Canterbury’s doctrine of “Substitutional atonement.” Anselm’s explanation reinforced the notion of inherited guilt, as a consequence of “original sin.” Eventually, this line of reasoning caused a controversy, lasting almost eight centuries. In 1854, the papal doctrine of “The Immaculate Conception” was proclaimed to resolve that controversy. While virtually all Protestant and Reformed thinkers reject this notion, they seem to fail to perceive and reject the underlying concepts upon which it was based.
Eastern and Oriental Orthodox interpretation
Preferring either “Ancestral sin,” or “Original stain,” to “Original sin,” both the Eastern and Oriental Orthodox Churches reject the Roman concept of inherited guilt. Therefore, they describe the Holy Virgin Mariam as being fully human. Conceived by Joachim and Hannah. (see chapters 4 & 5 at
theworkofgod.org/Aparitns/PevglJms.htm#THE PROTEVANGELIUM OF JAMES She was conceived with that weakness that all of us have inherited from Adam and Eve. Even though she did not personally commit any sin, she was freed from all stain, when the Archangel Gabriel announced God’s will for her. (Luke 1:35)
Many Old Testament types and prophecies are wonderfully reviewed in the Ethiopian Anaphora of our Lady by St. Hyracos Bishop of Behnesa, Egypt, and the collection of prayers in the popular piety known as Widasse Mariam, attributed to St. Isaac the Syrian. Although, we shall not, now, go into such detail; we highly recommend these sources for increasing one’s spiritual discernment on the topic. Below, we shall briefly summarize our response to your question.
Conclusion of response
Any doctrine which describes the Virgin Mariam as either more or less that truly human, undercuts her authentic role in our salvation initiated by her Son, Jesus Christ. We rightly call her “The God-bearer,” because He Who was born of her, was conceived in her womb, by the Power of the Most High, when the Holy Spirit overshadowed her. We rightly revere her as His Mother, because she alone was responsible for the humanity of Him Who described Himself as, “the son of man.”
Orthodox Christians believe, although she did not personally commit any sin, St. Mariam was born with the same stain that each of us has received from Adam and Eve. From her infancy, she was guided to develop that attitude that habitually responds saying, “Here I am, the Lord’s servant. Be it done unto me according to your word.” At the Annunciation, by the Angel Gabriel, she was purified, by divine grace, to be able to bear the Son of God. By annually commemorating her physical death, we affirm her humanity. When we celebrate the Message of St. Gabriel, we recall how God miraculously transformed her to become the second Eve, the mother of all who repent to find everlasting life in the body of Christ, her Son.
