The teaching of the complete sinlessness of the Mother of God does not correspond to Sacred Scripture, where there is repeatedly mentioned the sinlessness of the “One Mediator between God and man, the man Jesus Christ (I Tim. 2:5); “and in Him is no sin’.” (I John 3:5);, “Who did no sin, neither was guile found in His mouth.” (I Peter 2:22);. “One that hath been in all points tempted like as we are, yet without sin” (Heb. 4:15); “Him Who knew no sin, He made to be sin on our behalf” (II Cor. 5:21). But concerning the rest of men it is said, Who is pure of defilement? No one who has lived a single day of his life on earth (Job 14:4). God commendeth His own love toward us in that, while we were yet sinners, Christ died for us If, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life (Rom. 5:8-10).
This teaching contradicts also Sacred Tradition, which is contained in numerous Patristic writings, where there is mentioned the exalted sanctity of the Virgin Mary from her very birth, as well as her cleansing by the Holy Spirit at her conception of Christ, but not at her own conception by Anna. “There is none without stain before Thee, even though his life be but a day, save Thou alone, Jesus Christ our God, Who didst appear on earth without sin, and through Whom we all trust to obtain mercy and the remission of sins.” (St. Basil the Great, Third Prayer of Vespers of Pentecost.) “But when Christ came through a pure, virginal, unwedded, God-fearing, undefiled Mother without wedlock and without father, and inasmuch as it befitted Him to be born, He purified the female nature, rejected the bitter Eve and overthrew the laws of the flesh” [St. Gregory the Theologian, “In Praise of Virginity”]. However, even then, as Sts. Basil the Great and John Chrysostom speak of this, she was not placed in the state of being unable to sin, but continued to take care of her salvation and overcame all temptations [St. John Chrysostom, Commentary on John, Homily 85; St. Basil the Great, Epistle-160] (The Orthodox Veneration of the Mother of God)