It is unfortunate that this dogma has become a bone of contention between the Catholic and Orthodox Churches. Both believe in the ancestral sin, but in different ways, so that for the Orthodox the main curse of the sin of Adam and Eve is death, while for the Catholics, it is original sin. May we seek unity and not division. Most Orthodox theologians do believe that the “ancestral sin” has infected the human race, but might disagree about the way it does this. In our dialogue, we must seek a mutual understanding, perhaps in the words of Orthodox theologians who saw a “pre-purification” in Mary. “And in every way [the Lord] became a man, save sin, for he had been conceived from a virgin, after she had been pre-purified with respect to soul and body through the Holy Spirit.” (Gregory the Theologian, Homily 38 on the Theophany) or St. John Damascene, who wrote, “O all-blessed loins of Joachim, from which the all-pure seed was sown. O epic womb, in which the all-holy infant was born, after she was formed, and a little later increased by nutriments from Anne. Her (Anne’s) belly conceived in itself an ensouled heaven, wider than the wide space of heaven.” (Both quotes from Christian Kappes’ book, The Immaculate Conception 21 and 60)

In both cases, the conception of the Theotokos in the womb of Anna today is our preparation for Christmas. For God took away the barrenness of one couple in a conception that would have a cosmic dimension for every one of us: the coming into the world of it’s Creator, who would take away the curse on Adam and Eve by the birth of his Son with the power to bring us all into sinlessness. Receiving his body and blood in Communion, the priest prays, “may this be for the remission of sins and life everlasting.” The Hymn of Light at Matins thus proclaims: “Today Anna conceives the One who will give birth to the Light which illumines all creation. Therefore, let us all gather together, for the one who delivers us from the judgment of Eve now comes forth.”