Question: What Byzantine Ruler ho ruled from from 527 to 565 was also a well trained thinker of concepts ?

Answer: Emperor Justinian I,

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. <hl> Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. <hl> In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally "holier than all 'Men' born of woman" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the <hl> Emperor Justinian I, <hl> were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally "holier than all 'Men' born of woman" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.


Question: What event happened to Theotokos that was of significant religious note ?

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally "holier than all 'Men' born of woman" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.

Answer: she was "purified" at the Annunciation

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. <hl> In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally "holier than all 'Men' born of woman" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. <hl> Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. In other places Sophronius explains that the Theotokos was already immaculate, when <hl> she was "purified" at the Annunciation <hl> and goes so far as to note that John the Baptist is literally "holier than all 'Men' born of woman" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.


Question: How did some view the the person whose name includes a Christian rite of passage from the Bible?

Answer: holier than all 'Men' born of woman

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. <hl> In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally " holier than all 'Men' born of woman " since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. <hl> Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.

Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally "<hl> holier than all 'Men' born of woman <hl>" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.

In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally " <hl> holier than all 'Men' born of woman <hl> " since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero.


Question: What was widely observed in the eastern portion of the Byzantine world ?

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

Answer: the feast of her conception was widely celebrated in the Byzantine East

<hl> By 750, the feast of her conception was widely celebrated in the Byzantine East , under the name of the Conception (active) of Saint Anne. <hl> In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

By 750, <hl> the feast of her conception was widely celebrated in the Byzantine East <hl>, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

By 750, <hl> the feast of her conception was widely celebrated in the Byzantine East <hl> , under the name of the Conception (active) of Saint Anne.


Question: What was the name of this festival ?

Answer: under the name of the Conception (active) of Saint Anne

<hl> By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne . <hl> In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

By 750, the feast of her conception was widely celebrated in the Byzantine East, <hl> under the name of the Conception (active) of Saint Anne <hl>. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

By 750, the feast of her conception was widely celebrated in the Byzantine East, <hl> under the name of the Conception (active) of Saint Anne <hl> .


Question: Was there anything in similarity that happened in the Western portion of the Empire ? If so who was it supported by?

Answer: In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. <hl> In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans , whether these introduced it directly from the East or took it from English usage. <hl> The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. <hl> In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans <hl>, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

<hl> In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans <hl> , whether these introduced it directly from the East or took it from English usage.


Question: Who was against all of the celebrations of Mary 's her birth ?

Answer: Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas.

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. <hl> Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans. <hl>

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. <hl> Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. <hl> Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.


Question: According to some when is is possible for a Sanctified Mary to have emerged ?

Answer: out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. <hl> Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans. <hl>

By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing <hl> out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans. <hl>


Question: What happened on the final day of the month of love that was of significance was authorized by the Holy Roman Church leader ?

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

Answer: authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477

<hl> On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477 , with a specially composed Mass and Office of the feast. <hl> With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

On 28 February 1476, Pope Sixtus IV, <hl> authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477 <hl>, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

On 28 February 1476, Pope Sixtus IV, <hl> authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477 <hl> , with a specially composed Mass and Office of the feast.


Question: Who was the Holy Roman Church leader that authorized the change ?

Answer: Pope Sixtus IV, authorized those dioceses

<hl> On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. <hl> With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

On 28 February 1476, <hl> Pope Sixtus IV, authorized those dioceses <hl> that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.


Question: What document made the authorization official ?

Answer: with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477

<hl> On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477 , in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. <hl> On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, <hl> with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477 <hl>, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, <hl> with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477 <hl> , in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception.


Question: What word substitution did he use in the authorization to appease all of the worshipers and view points when speaking of the inception of Mary ?

Answer: but applied instead the adjective "miraculous" to her conception.

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. <hl> With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." <hl> This decree was reaffirmed by the Council of Trent.

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, <hl> but applied instead the adjective "miraculous" to her conception. <hl> On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.


Question: What was the opposite of a sinner who committed a venial type? It would be the most grave type of all .

Answer: mortally sinful

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. <hl> On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." <hl> This decree was reaffirmed by the Council of Trent.

On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it <hl> mortally sinful <hl> and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.


Question: What did a teacher of religion from the college that was named after a Dominican friar do in 1839 of historical note ?

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867.

Answer: published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria

<hl> In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. <hl> Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867.

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, <hl> published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria <hl> [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867.


Question: What position was the teacher later given by the Holy Roman Church ?

Answer: appoint Spada Master of the Sacred Palace in 1867

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. <hl> Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867 . <hl>

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later <hl> appoint Spada Master of the Sacred Palace in 1867 <hl>.

Pope Pius IX would later <hl> appoint Spada Master of the Sacred Palace in 1867 <hl> .


Question: Who gave the teacher the new job ?

Answer: Pope Pius IX

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. <hl> Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. <hl>

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. <hl> Pope Pius IX <hl> would later appoint Spada Master of the Sacred Palace in 1867.


Question: Who was the teacher who committed the act ?

Answer: Mariano Spada

<hl> In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria <hl> [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867.

In 1839 <hl> Mariano Spada <hl> (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867.


Question: What problem did the teacher's publication solve for the Holy Roman leader with act that was committed to do in response to the actions of the teacher ?

Answer: Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching.

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. <hl> Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. <hl>

In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby <hl> Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. <hl> Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867.


Question: Who began to query the position of the conception of Mary following the 11th century ?

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

Answer: St Bernard of Clairvaux

<hl> It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. <hl> A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

It seems to have been <hl> St Bernard of Clairvaux <hl> who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.


Question: Who did the query starter lay blame upon for the festivals that surrounded Mary's inception ?

Answer: St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See.

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. <hl> St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. <hl> It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. <hl> St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. <hl> In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.


Question: What did the query starter believe to be the ultimate difficulty in accepting the a virgin conception of Mary ?

Answer: How can there be absence of sin where there is concupiscence (libido)?

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. <hl> Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: " How can there be absence of sin where there is concupiscence (libido)? " and stronger expressions follow, showing that he is speaking of the mother and not of the child. <hl>

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "<hl> How can there be absence of sin where there is concupiscence (libido)? <hl>" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: " <hl> How can there be absence of sin where there is concupiscence (libido)? <hl> " and stronger expressions follow, showing that he is speaking of the mother and not of the child.


Question: What did the query starter believe had been done by Mary's direct maternal line that contradict the conception theory of immaculate for Mary ?

Answer: conception in the active sense of the mother's cooperation

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. <hl> Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation , for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child. <hl>

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of <hl> conception in the active sense of the mother's cooperation <hl>, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

Bernard would seem to have been speaking of <hl> conception in the active sense of the mother's cooperation <hl> , for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.


Question: Did the query starter believe that the festival for Mary's conception had authorization to be held ?

Answer: instituting such a festival without the permission of the Holy See

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. <hl> St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See . <hl> In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for <hl> instituting such a festival without the permission of the Holy See <hl>. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child.

St Bernard blames the canons of the metropolitan church of Lyon for <hl> instituting such a festival without the permission of the Holy See <hl> .


Question: What did the the monk of minor believe to be true of Mary ?

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history.

Answer: that from a rational point of view it was certainly as little derogatory to the merits of Christ

<hl> The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. <hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history.

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, <hl> that from a rational point of view it was certainly as little derogatory to the merits of Christ <hl> to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history.


Question: What point did his argument attempt to bring to the masses ?

Answer: to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered.

<hl> The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. <hl>

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ <hl> to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. <hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history.


Question: What did the monk of minor believe could alleviate the tension in the matter of the

Answer: Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. <hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ , he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. <hl>

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. <hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ <hl>, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history.

<hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ <hl> , he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history.


Question: What consequences did he believe that this would have on Mary's reputation ?

Answer: immaculate conception did not remove her from redemption by Christ;

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. <hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. <hl>

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's <hl> immaculate conception did not remove her from redemption by Christ; <hl> rather it was the result of a more perfect redemption granted her because of her special role in salvation history.


Question: How did monk of minor explain how the change in reputation could be of benefit to Mary ?

Answer: rather it was the result of a more perfect redemption granted her because of her special role in salvation history.

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. <hl> Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. <hl>

The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; <hl> rather it was the result of a more perfect redemption granted her because of her special role in salvation history. <hl>


Question: Where did the mass majority stand in relation to having or not having the Mary inception festivals ?

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.

Answer: Popular opinion remained firmly behind the celebration of Mary's conception.

<hl> Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. <hl> By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.

<hl> Popular opinion remained firmly behind the celebration of Mary's conception. <hl> In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.


Question: How did the Holy Roman Church rule on the matter of the festivals ?

Answer: stated that belief in the immaculate conception of Mary is in accord with the Catholic faith.

Popular opinion remained firmly behind the celebration of Mary's conception. <hl> In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. <hl>

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, <hl> stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. <hl> By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.


Question: Was the practce behind the meaning of the Mary inception festivals taught at Universities of theology ?

Answer: end of the 15th century the belief was widely professed and taught in many theological faculties

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. <hl> By the end of the 15th century the belief was widely professed and taught in many theological faculties , but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. <hl>

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the <hl> end of the 15th century the belief was widely professed and taught in many theological faculties <hl>, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.

By the <hl> end of the 15th century the belief was widely professed and taught in many theological faculties <hl> , but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.


Question: In what year was the famous friar named Tom given a position as a saint of the Holy Roman Catholic Church ?

Answer: Thomas Aquinas (who had been canonised in 1323

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. <hl> By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. <hl>

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of <hl> Thomas Aquinas (who had been canonised in 1323 <hl> and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.


Question: What happened to Tom at one of the 1567 that changed his title ?

Answer: declared "Doctor Angelicus" of the Church in 1567

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. <hl> By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567 ) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. <hl>

Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and <hl> declared "Doctor Angelicus" of the Church in 1567 <hl>) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.

By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and <hl> declared "Doctor Angelicus" of the Church in 1567 <hl> ) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position.


Question: What holy document takes the view of Mary back to the creation of man and woman ?

The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

Answer: papal bull defining the dogma, Ineffabilis Deus

<hl> The papal bull defining the dogma, Ineffabilis Deus , mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. <hl> It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

The <hl> papal bull defining the dogma, Ineffabilis Deus <hl>, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

The <hl> papal bull defining the dogma, Ineffabilis Deus <hl> , mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him.


Question: What specific part the Bible does this document reference for Mary ?

Answer: Genesis 3:15

<hl> The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. <hl> It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of <hl> Genesis 3:15 <hl> as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."


Question: According to the document what did the forebears already have knowledge of before Mary came about ?

Answer: the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence

The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. <hl> It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence " "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind." <hl>

The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said <hl> the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence <hl>" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

It said <hl> the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence <hl> " "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."


Question: Where was Mary represented (according to the Holy document ) on the vessel that wandered the sea for forty days and forty nights ?

Answer: in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world

The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. <hl> It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" " in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world ; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind." <hl>

The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "<hl> in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world <hl>; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" " <hl> in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world <hl> ; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."


Question: What sect often stands in disagreement over the virginal inception of Mary ?

Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence.

Answer: Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception

<hl> Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. <hl> All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence.

<hl> Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception <hl> as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence.