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Author Topic: Fr. Lev Gillet article on Immaculate Conception doctrine in the Orthodox Church.  (Read 589 times)

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Offline Nishant Xavier

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Let's discuss an excellent article of Eastern Orthodox Theologian Rev. Father Lev Gillet. Note that studying the history of this doctrine is of the greatest importance in securing the safe return of the Russian Church to the Universal Unity of the Catholic Church, and so could be of great value to the Church. The article, with particular focus on the Russian Orthodox Church:

https://eirenikon.wordpress.com/2008/07/31/the-immaculate-conception-and-the-orthodox-church-3/

"IV. Let us now consider more closely the attitude of the Russian Church towards the question of the Immaculate Conception.
Every Russian theological student knows that St Dmitri, metropolitan of Rostov (17th century), supported the Latin “theory of the epiklesis” (10); but young Russians are inclined to consider the case of Dmitri as a regrettable exception, an anomoly. If they knew the history of Russian theology a little better they would know that from the middle ages to the seventeenth century the Russian Church has, as a whole, accepted belief in the Immaculate Conception (11).

The Academy of Kiev, with Peter Moghila, Stephen Gavorsky and many others, taught the Immaculate Conception in terms of Latin theology. A confraternity of the Immaculate Conception was established at Polotsk in 1651. The Orthodox members of the confraternity promised to honour the Immaculate Conception of Mary all the days of their life. The Council of Moscow of 1666 approved Simeon Polotsky’s book called The Rod of Direction, in which he said: “Mary was exempt from original sin from the moment of her conception”. (12)

All this cannot be explained as the work of Polish Latinising influence. We have seen that much was written on the same lines in the Greek East. When as a result of other Greek influences, attacks were launched in Moscow against the doctrine of the Immaculate Conception, a protest was made by the Old Believers – a sect separated from the official Church by reason of its faithfulness to certain ancient rites. Again in 1841, the Old Believers said in an official declaration that “Mary has had no share in original sin”. (13) To all those who know how deeply the Old Believers are attached to the most ancient beliefs and traditions, their testimony has a very special significance. In 1848, the “Dogmatic Theology” of the Archimandrite Antony Amphitheatroff, approved by the Holy Synod as a manual for seminaries, reproduced Palamas’ curious theory of the progressive purification of the Virgin’s ancestors, a theory which has already been mentioned and which proclaims Mary’s exemption from original sin. Finally, we should notice that the Roman definition of 1854 was not attacked by the most representative theologians of the time, Metropolitan Philaretes of Moscow and Macarius Boulgakov."

The third of three parts from Fr. Gillet. It may also be noted that, a Greek Orthodox Professor, Christopher Dalamas, upon hearing the definition of His Holiness Pope Bl. Pius IX, said, “We have always held and always taught this doctrine. This point is too sacred to give rise to quarrels and it has no need of a deputation from Rome”. Indeed, it is too sacred, and yet it most certainly needed a declaration, as subsequent history proved. Today, most Orthodox deny the Immaculate Conception; some, because they also deny Original Sin.

Yet, in 1895, the Patriarchs opposed it. Now, Our Lady of Fatima has promised us Russia will come home one day to the Catholic Church and be consecrated to Her Immaculate Heart. Do you think wider understanding of the clear dogmatic basis in Scripture and Tradition for the Immaculate Conception will hasten the happy day when the good Russian people yearn for Unity with the Catholic Church?

Offline Ladislaus

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  • That's yet another indication that the Immaculate Conception has always been part of the Deposit of Revelation.