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"The Mother of God The doctrine of the place and person of the Virgin Mary in the Church is called "mariology." Both Orthodoxy and Roman Catholicism believe she is "Mother of God" (Theotokos, Deipare) and "the Ever-Virgin Mary." However, the Orthodox reject the Roman Catholic "dogma of the Immaculate Conception of the Virgin Mary," which was defined as "of the faith" by Pope Pius IX, on the 8th of December 1854. This dogma holds that from the first instant of her conception, the Blessed Virgin Mary was, by a most singular grace and privilege of Almighty God, and in view of the merits of Jesus Christ, the Redeemer of the human race, preserved from all stain of Original Sin. It is a doctrine revealed by God, and therefore to be firmly and steadfastly believed by all the faithful (from the Bull Ineffabilis Deus). Such a theory has no basis in the Scriptures nor the Fathers. It contains many ideas (such as "the merits of Christ") likewise without apostolic foundation. The idea that the Lord and His Saints produced more grace than necessary. This excess may be applied to others, even those in purgatory (see below). But to return: the Church does not accept the idea that the Mother of God was born with the (inherited) guilt of Adam; no one is. She did, however, inherit the mortality which comes to all on account of Adam's Fall. Therefore, there is no need to do what Latin theologians have done. There is no reason to invent a theory to support the dogma of the Immaculate Conception. There is no need to teach that, on account of "the merits of Christ," the Holy Spirit was able to prevent her from inheriting the guilt of Adam. In fact, she was born like every other human being. The Holy Spirit prepared the Virgin Mary for her role as the Mother of God. She was filled with the Uncreated Energy of the Holy Spirit of God in order that she might be a worthy vessel for the birth of Christ. Nevertheless, several of the Fathers observed that before the Resurrection of her Son, she had sinned. St. John Chrysostom mentions the Wedding at Cana where she presumed to instruct Him (John 2:3-4). Here was proof of her mortality. Receiving the Holy Spirit once more at Pentecost, she was able to die without sin. Because of her special role in the Divine Plan ("economy" or "dispensation"), she was taken into the heavens, body and soul. She now sits at the foot of her Son, making intercession for all those who implore her mercy. The Orthodox Church honors the miracle of her "assumption" with a feast on 15 August; likewise, the followers of the Pope. Both also believe in the intercessions of the Virgin Mary and all the Saints. Such intercessions reflect the unity of the Church in heaven and the Church on earth. "