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This Roman Catholic teaching is unfounded, since it represents the original righteousness and perfection of Adam as an external gift, as an advantage, which is added to nature from the outside and from nature separable. Meanwhile, it is clear from the ancient apostolic-church doctrine that this primitive righteousness of Adam was not an external gift and advantage, but an integral part of his divinely-created nature. The Holy Scripture claims that sin has shaken and upset human nature so deeply that a person is weak for good and when he wants, he cannot do good ( Romans 7: 18-19 ), but he cannot commit it just because sin has a strong influence on the nature of man. In addition, if sin did not damage human nature so much, there would be no need for the Only Begotten Son of God to incarnate, come into the world as the Savior and demand from us a complete bodily and spiritual rebirth ( John 3: 3, 3: 5-6 ). In addition, Roman Catholics can not give the correct answer to the question: how can the intact nature carry lust in itself? What is the relation between this lust and the healthy nature?
In the same way, there is an inaccurate Roman Catholic statement that in a regenerated person nothing remains sinful and unpleasant to God and that all this gives way to that which is immaculate, holy and pleasing to God. For we know from Holy Revelation and the teachings of the ancient Church that the grace given to a fallen man through Jesus Christ does not act mechanically, does not give sanctification and salvation immediately, in the blink of an eye, but gradually penetrates all the psychophysical powers of man, in proportion to his personal feat in the new thus he simultaneously heals from all sinful ailments, and sanctifies in all thoughts, feelings, desires and deeds. It is an unreasonable exaggeration to think and argue that the regenerated have absolutely no remnants of sinful ailments when the mystery beloved by Christ clearly teaches: ‘If we say that we have no sin, we deceive ourselves and the truth is not in us” us’ ( 1 John 1: 8 ); and the great Apostle of the Nations writes: “I ‘I do not do the good I want, but I do the evil that I do not want. But if I do what I do not want, it is no longer I who do it, but the sin that lives in me’ ( Romans 7: 19-20, Romans 8: 23-24 ).” —St. Justin Popovich, Orthodox philosophy of truth (Dogma of the Orthodox Church)
“The candles lit before icons of saints reflect their ardent love for God for Whose sake they gave up everything that man prizes in life, including their very lives, as did the holy apostles, martyrs and others. These candles also mean that these saints are lamps burning for us and providing light for us by their own saintly living, their virtues and their ardent intercession for us before God through their constant prayers by day and night. The burning candles also stand for our ardent zeal and the sincere sacrifice we make out of reverence and gratitude to them for their solicitude on our behalf before God.” —St. John of Kronstadt

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