Friday, September 03, 2010

How Many Popes Does it Take to Deny the Immaculate Conception?

During Dr. James White's debate with Christopher Ferrara on the alleged sinlessness and Immaculate Conception of Mary, Mr. Ferrara questioned the fact that a half dozen popes taught or held a position contrary to the dogma that was later defined as the dogma of the Immaculate Conception. Dr. White provided a citation to Schaff, the respected church historian, who identified seven popes, and in turn cited an earlier scholar. Beginning with Schaff, in this post I walk through the evidence.

Schaff on the Immaculate Conception:
The third step, which exempts Mary from original sin as well, is of much later origin. It meets us first as a pious opinion in connection with the festival of the Conception of Mary, which was fixed upon Dec. 8, nine months before the older festival of her birth (celebrated Sept. 8). This festival was introduced by the Canons at Lyons in France, Dec. 8, 1139, and gradually spread into England and other countries. Although it was at first intended to be the festival of the Conception of the immaculate Mary, it concealed the doctrine of the Immaculate Conception, since every ecclesiastical solemnity acknowledges the sanctity of its object.

For this reason, Bernard of Clairvaux, 'the honey-flowing doctor' (doctor mellifluus), and greatest saint of his age, who, by a voice mightier than the Pope's, roused Europe to the second crusade, opposed the festival as a false honor to the royal Virgin, which she does not need, and as an unauthorized innovation, which was the mother of temerity, the sister of superstition, and the daughter of levity. [FN228] He urged against it that it was not sanctioned by the Roman Church. He rejected the opinion of the Immaculate Conception of Mary as contrary to tradition and derogatory to the dignity of Christ, the only sinless being, and asked the Canons of Lyons the pertinent question, 'Whence they discovered such a hidden fact? On the same ground they might appoint festivals for the conception of the parents, grandparents, and great-grandparents of Mary, and so on without end.' [FN229] It does not diminish, but rather increases (for the Romish stand-point) the weight of his protest, that he was himself an enthusiastic eulogist of Mary, and a believer in her sinless birth. He put her in this respect on a par with Jeremiah and John the Baptist. [FN230]

The same ground was taken substantially by the greatest schoolmen of the Middle Ages till the beginning of the fourteenth century: Anselm of Canterbury (d. 1109), who closely followed Augustine; [FN231] Peter the Lombard, 'the Master of Sentences' (d. 1161); Alexander of Hales, 'the irrefragable doctor' (d. 1245); St. Bonaventura, 'the seraphic doctor' (d. 1274); Albertus Magnus, 'the wonderful doctor' (d. 1280); St. Thomas Aquinas, 'the angelic doctor' (d. 1274), and the very champion of orthodoxy, followed by the whole school of Thomists and the order of the Dominicans. St. Thomas taught that Mary was conceived from sinful flesh in the ordinary way, secundum carnis concupiscentiam ex commixtione maris, and was sanctified in the womb after the infusion of the soul (which is called the passive conception); for otherwise she would not have needed the redemption of Christ, and so Christ would not be the Saviour of all men. He distinguishes, however, three grades in the sanctification of the Blessed Virgin: first, the sanctificatio in utero, by which she was freed from the original guilt (culpa originalis); secondly, the sanctificatio in conceptu Domini, when the Holy Ghost overshadowed her, whereby she was totally purged (totaliter mundata) from the fuel or incentive to sin (fomes peccati); and, thirdly, the sanctificatio in morte, by which she was freed from all consequences of sin (liberata ab omni miseria). Of the festival of the Conception, he says that it was not observed, but tolerated by the Church of Rome, and, like the festival of the Assumption, was not to be entirely rejected (non totaliter reprobanda). [FN232] The University of Paris, which during the Middle Ages was regarded as the third power in Europe, gave the weight of its authority for a long time to the doctrine of the Maculate Conception. Even seven Popes are quoted on the same side, and among them three of the greatest, viz., Leo I. (who says that Christ alone was free from original sin, and that Mary obtained her purification through her conception of Christ), Gregory I., and Innocent III. [FN233]
And here are the footnotes:
[FN228] 'Virgo regia falso non eget honore, veris cumalata honorum titulis. . . . Non est hoc Virginem honorare sed honori detraher. . . . Præsumpta novitas mater temeritatis, soror superstitionis, filia levitatis.' See his Epistola 174, ad Canonicos Lugdunenses, De conceptione S. Mar. (Op. ed. Migne, I. pp. 332–336). Comp. also Bernard's Sermo 78 in Cant., Op. Vol. II. pp.1160, 1162.

[FN229] . . . 'et sic tenderetur in infinitum, et festorum non esset numerus' (Ep. 174, p. 334 sq.)

[FN230] 'Si igitur ante conceptum sui sanctificari minime potuit, quoniam non erat; sed nec in ipso quidem conceptu, propter peccatum quod inerat: restat ut post conceptum in utero jam existens sanctificationem accepisse credatur, quæ excluso peccato sanctam fecerit nativitatem, non tamen et conceptionem' (l.c. p. 336).

[FN231] Anselm, who is sometimes wrongly quoted on the other side, says, Cur Deus Homo, ii. 16 (Op. ed. Migne, I. p. 416): 'Virgo ipsa . . . est in iniquitatibus concepta, et in peccatis concepit eam mater ejus, et cum originali peccato nata est, quoniam et ipsa in Adam peccavit, in quo omnes peccaverunt.' To these words of Boso, Anselm replies that 'Christ, though taken from the sinful mass (de massa peccatrice assumptus), had no sin.' Then he speaks of Mary twice as being purified from sin (mundata a peccatis) by the future death of Christ (c. 16, 17). His pupil and biographer, Eadmer, in his book De excellent. beatæ Virg. Mariæ, c. 3 (Ans. Op. ed. Migne, II. pp. 560–62), says that the blessed Virgin was freed from all remaining stains of hereditary and actual sin when she consented to the announcement of the mystery of the Incarnation by the angel.' Quoted also by Perrone, pp. 47–49.

[FN232] Summa Theologiæ, Pt. III. Qu. 27 (De sanctificatione B. Virg.), Art. 1–5; in Libr. I. Sentent. Dist. 44, Qu. 1, Art. 3. Nevertheless, Perrone (pp. 231 sqq.) thinks that St. Bernard and St. Thomas are not in the way of a definition of the new dogma, 'because they wrote at a time when this view was not yet made quite clear, and because they lacked the principal support, which subsequently came to its aid; hence they must in this case be regarded as private teachers, propounding their own particular opinions, but not as witnesses of the traditional meaning of the Church.' He then goes on to charge these doctors with comparative ignorance of previous Church history. This may be true, but does not help the matter; since the fuller knowledge of the Fathers in modern times reveals a still wider dissent from the dogma of the Immaculate Conception.

[FN233] The other Popes, who taught that Mary was conceived in sin, are Gelasius I., Innocent V., John XXII., and Clement VI. (d. 1352). The proof is furnished by the Jansenist Launoy, Prœscriptions, Opera I. pp. 17 sqq., who also shows that the early Franciscans, and even Loyola and the early Jesuits, denied the Immaculate Conception of Mary. Perrone calls him an 'irreligious innovator' (p. 34), and an 'impudent liar' (p. 161), but does not refute his arguments, and evades the force of his quotations from Leo, Gelasius, and Gregory by the futile remark that they would prove too much, viz., that Mary was even born in sin, and not purified before the Incarnation, which would be impious!
(Creeds of Christendom, Volume 1, Chapter 4, Section 29)

Launoy's work, cited by Schaff, can be found on-line, but only in Latin (link to first page of relevant section). As you will see, if you go through Launoy, he identifies the following list of popes:
  1. Leo I
  2. Gelasius I
  3. Gregory I
  4. Roman Clergy, during a vacant seat time, after the death of Honorius I (attributed to John IV, though not by Launoy)
  5. Innocent III
  6. Innocent V
  7. John XXII (or Benedict XII)
  8. Clement VI
You'll notice that my list has eight items, rather than the seven that Dr. White mentioned and Schaff listed. That's because I'm also including the item that Launoy does not specifically attribute to John IV, as I'll discuss below. Where I have not explained the citation, it is what Launoy cited, but I have added to what Launoy has cited, and have explained my basis for that.

1. Leo I (aka Leo the Great)

First Sermon on Nativity (Sermon 21), Chapter 1
There is for all one common measure of joy, because as our Lord the destroyer of sin and death finds none free from charge, so is He come to free us all.
Personally, I think an even more compelling item from this same sermon, same chapter, on the same topic is this:
Truly foreign to this nativity is that which we read of all others, "no one is clean from stain, not even the infant who has lived but one day upon earth." [Job 14:4-5, Septuagint version] Nothing therefore of the lust of the flesh has passed into that peerless nativity, nothing of the law of sin has entered.
Second Sermon on the Nativity (Sermon 22), Chapter 3.
And to this end, without male seed Christ was conceived of a Virgin, who was fecundated not by human intercourse but by the Holy Spirit. And whereas in all mothers conception does not take place without stain of sin, this one received purification from the Source of her conception.
Fifth sermon on the Nativity (Sermon 25), Chapter 5.
... when by the condition of birth, there is one cause of perishing for all. And so among the sons of men, the Lord Jesus alone was born innocent, since he alone was conceived without the pollution of carnal concupiscence.
My friend, Pastor King, pointed out that this may well have been drawn from Augustine and Ambrose:

Ambrose (c. 339-97) commenting on Luke 1:35:
For wholly alone of those born of woman was our Holy Lord Jesus, Who by the strangeness of His undefiled Birth has not suffered the pollutions of earthly corruption, but dispelled them by heavenly majesty.
- Saint Ambrose of Milan, Exposition of the Holy Gospel according to Saint Luke, trans. Theodosia Tomkinson (Etna: Center for Traditionalist Orthodox Studies, 1998), Book II, §56, p. 59. (Expositio Evangelii secundum Lucam, 2.56, PL 15:1572D-1573A.)

Augustine (354-430 AD):
Moreover, when expounding the Gospel according to Luke, he [i.e. Ambrose] says: "It was no cohabitation with a husband which opened the secrets of the Virgin's womb; rather was it the Holy Ghost which infused immaculate seed into her unviolated womb. For the Lord Jesus alone of those who are born of woman is holy, inasmuch as He experienced not the contact of earthly corruption, by reason of the novelty of His immaculate birth; nay, He repelled it by His heavenly majesty."
- NPNF1: Vol. V, Augustine's Anti-Pelagian Works, The Grace of Christ And on Original Sin, Book II On Original Sin, Chapter 47-Sentences from Ambrose in favor of Original Sin.

One of my readers, Fredericka, pointed out an additional reference in Leo's Sermons:

Third sermon on the Epiphany (Sermon 33), Chapter 1
For as justice was everywhere failing and the whole world was given over to vanity and wickedness, if the Divine Power had not deferred its judgment, the whole of mankind would have received the sentence of damnation. But wrath was changed to forgiveness, and, that the greatness of the Grace to be displayed might be the more conspicuous, it pleased God, to apply the mystery of remission to the abolishing of men’s sins at a time when no one could boast of his own merits.
Jason Engwer, at the Triablogue, pointed out a further example from Leo the Great.

Eighth Sermon on the Nativity (Sermon 28), Chapter 3
And therefore in the general ruin of the entire human race there was but one remedy in the secret of the Divine plan which could succor the fallen, and that was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest both by His example and His merits. Still further, because this was not permitted by natural generation, and because there could be no offspring from our faulty stock without seed, of which the Scripture saith, 'Who can make a clean thing conceived of an unclean seed? is it not Thou who art alone?'
2. Gelasius I

Launoy cites Gelasius' fifth letter. I found it elsewhere identified as his seventh letter. Regardless, it is written to the Picenian Bishops. It states:
Accordingly whatever those parents produced of their stock, is indeed the work of God, according to the institution of nature, but not without the contagion of that evil which they derived through their own transgression
Launoy also cites Gelasius "Lib. contra Pelagium," which I found elsewhere cited as as "dicta adv. Pelag. haeresin.," which in any event means it is a work against the Pelagians. It states:
It belongs alone to the immaculate Lamb to have no sin at all.
3. Gregory I

Book of the Morals, an exposition of Job, Book 18, on Job 27 (and quoted by Thomas Aquinas in Summa Theologiae, 3rd part, question 34, article 1, reply to objection 3)
For we, though we are made holy, yet are: not born holy, because by the mere constitution of a corruptible nature we are tied and bound, that we should say with the Prophet, Behold, I was shapen in wickedness, and in sin hath my mother conceived me. But He only is truly born holy, Who in order that He might get the better of that same constitution of a corruptible nature, was not conceived by the combining of carnal conjunction.
My friend, Pastor David King also noted some additional quotations from Gregory:

Gregory the Great (Gregory I c. 540-603):
Moreover, since no one among men in this world is without sin (and what else is sinning but flying from GOD?), I say confidently that this my daughter also has some sins.
NPNF2: Vol. XII, Selected Epistles, Book VII, Epistle 30.

Gregory the Great (Gregory I c. 540-603):
And what a thing it would be, were we to neglect for the salvation of the soul what we carefully attend to in matters of earthly concern! And so, since, according to the words of the Apostle John, no one is without sin, let us call to mind enticements of thought, incontinence of tongue, deeds of transgression; and let us, while we may, with great knocking, do away with the stains of our iniquities, that our just and loving Redeemer may not execute vengeance according to our deservings, but according to His mercy be bent to pardon.
NPNF2: Vol. XIII, Selected Epistles, Book XII, Epistle 1.

4. Roman Clergy, post Honorius I (John IV before his reign)

Bede's Ecclesiastical History, Book 2, Chapter 19:
And in the first place, it is blasphemous folly to say that man is without sin, which none can be, but only the one Mediator between God and men, the Man Christ Jesus, Who was conceived and born without sin; for all other men, being born in original sin, are known to bear the mark of Adam's transgression, even whilst they are without actual sin, according to the saying of the prophet, "For behold, I was conceived in iniquity; and in sin did my mother give birth to me."
However, this same quotation is, as my friend Pastor King pointed out, elsewhere attributed to John IV, because it was apparently written by him and three other high-ranking clergy while he was Rome's bishop-elect (see this source).

John IV, Bishop of Rome (d. 642):
And in the first place it is foolish blasphemy to say that man is without sin; which can by no means be, except the one Mediator between God and man, the Man Christ Jesus, Who was conceived and born without sin. For other men born with original sin, even though living without actual sin, are known to bear testimony to the prevarication of Adam; according to the Prophet saying: "For behold in iniquities was I conceived, and in sin did my mother conceive me." (Psalm 51:5).

Latin text: Et primum quidem blasphemia et stultiloquium est, dicere esse hominem sine peccato, quod omnino non potest, nisi unus mediator Dei et hominum homo Christus Jesus, qui sine peccato est conceptus et partus. Nam caeteri homines cum peccato originali nascentes, testimonium praevaricationis Adae (etiam sine peccato actuali existentes) portare noscuntur, secundum prophetam dicentem: Ecce enim in iniquitatibus conceptus sum, et in peccatis concepit me mater mea (Psal. L).
John IV, Epistola I, ad Episcopos et Presbyteros Scotiae, PL 80:602B-C; see John Harvey Treat, The Catholic Faith, or Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church (Nashotah, WI: The Bishop Welles Brotherhood, 1888), p. 22.

5. Innocent III

Sermon on the Purification of the Virgin
But forthwith [upon the Angel's words, 'The Holy Ghost shall come upon thee'] the Holy Ghost came upon her. He had before come into her, when, in her mother's womb, He cleansed her soul from original sin; but now too He came upon her to cleanse her flesh from the 'fomes' of sin, that she might be altogether without spot or wrinkle. That tyrant then of the flesh, the sickness of nature, the 'fomes' of sin, as I think, He altogether extinguished, that henceforth any motion from the law of sin should not be able to arise in her members.
(I've presented the translation from the linked source, which omits the first phrase that Launoy includes, but includes subsequent phrases that Launoy omits)

Sermon on the Assumption, Sermon 2 (aka Second Discourse on the Assumption)(see the alternate translation here)
Eve was produced without sin, but she brought forth in sin; Mary was produced in sin, but she brought forth without sin.
There's at least one additional quotation from Innocent III that we can bring to bear on the topic:

On the Feast of John the Baptist, i (Sermon 16 on Feast Days)
Of John the Angel does not speak of the conception but of the birth. But of Jesus he predicts alike the Birth and the Conception. For to Zechariah the father it is predicted, 'Thy wife shall bear thee a son, and thou shalt call his name John,' but to Mary the mother it is predicted, 'Behold, thou shalt conceive in thy womb and bear a Son, and shalt call His Name Jesus.' For John was conceived in fault, but Christ Alone was conceived without fault. But each was born in grace, and therefore the Nativity of each is celebrated, but the Conception of Christ Alone is celebrated.
6. Innocent V

Commentary on Peter Lombard's Sentences, Book 3, Distinction 3, Question 1, Article 1
The nearer any one approaches to the Holy of Holies, so much the greater degree of sanctification ought he to have, for there is no approach to Him, except through sanctification. But the mother approaches more than all to the Son, Who is the Holy of Holies; therefore she ought to have a greater degree of sanctification after her Son. The degree of sanctification may be understood as fourfold: either that one have sanctity (1) before conception and birth; (2) after conception and birth; (3) in the conception itself and birth; (4) in birth, not in conception. For, 'in conception and not in birth' is impossible. The first degree is not possible, both because personal perfection (like knowledge or virtue) is not transfused from the parents; and also because in children the being of grace cannot take place, before the actual being of nature, upon which it is founded. The second degree is common to all, according to the common law of sanctification through sacraments. The third is peculiar to the Holy of Holies, in Whom Alone all sanctification took place at once, conception, sanctification, assumption. There remains then the fourth. But this has four degrees; because the foetus, when conceived in the womb, may be understood to be sanctified either before animation, or in the animation, or soon after the animation, or long after the animation. The first degree is impossible, because according to Dionysius (de div. nom. c. 12) 'Holiness is cleanness free from all defilement, and perfect and immaculate;' but the uncleanness of fault is not expelled except through 'grace making gracious' [acceptable], as darkness by light, of which grace the reasonable creature only is the subject. The second degree was not suitable to the Virgin, because either she would not have contracted original sin, and so would not have needed the universal sanctification and redemption of Christ, or if she had contracted it, grace and fault could not have been in her at once. The fourth degree also was not suitable to the Virgin, because it did suit John and Jeremiah, and because it did not suit so great holiness that she should have lingered long in sin, as others; but John was sanctified in the sixth month (Luke i.). But the third seems suitable and piously credible, although it be not derived from Scripture, that she should have been sanctified, soon after her animation, either on the very day or hour, although not at the same moment.
(Only the final portion, regarding the suitability of the third condition is provided by Launoy, but I've provided some expanded context.)

7. John XXII (or Benedict XII)

Sermon 1 on the Assumption
She (the Virgin) passed, first, from a state of original sin, second, from a state of childhood to maternal honor, third, from misery to glory.
8. Clement VI

Sermon One of the Lord's Advent (aka "Sigua erunt in sole.")
But before I divide the theme, it seems that that Conception ought not to be celebrated, first, on the authority of Bernard, who, in his Epistle to the Lyonnese [canons], gravely reprehends them, because they had received the feast and held it solemnly. Because no feast ought to be celebrated, except for reverence of the sanctity of the person as to whom it is celebrated, since such honor is shown to saints on account of the [relation] which they have to God above others; but this is on account of holiness; and not actual sin only, but original sin also [separates] from God. But the Blessed Virgin was conceived in original sin, as many saints seem to say, and may be proved by many grounds. It seems that the Church ought not to hold a festival of her Conception. Here, being unwilling to dispute, I say briefly that one thing is clear, that the Blessed Virgin contracted original sin in the cause. The cause and reason is this, that, as being conceived from the coming together of man and woman, she was conceived through passion, and therefore she had original sin in the cause, which her Son had not, because He was not conceived of seed of man, but through the mystic breathing (Luke i.), 'The Holy Spirit shall come upon thee.' And therefore not to have original sin is a singular privilege of Christ Alone. But whether she had 'in form' original sin, or was by Divine virtue preserved, there are different opinions among Doctors. But however it was, I say, that if, in form and not in cause only, she had original sin, we may still very reasonably keep festival of her Conception, supposing that, according to all most opposed, it was but a little hour that she was in original sin, because according to all she was sanctified as soon as she could be sanctified.
Launoy only provides the portion beginning with "But whether she had 'in form' original sin ...," but I've provided the remainder of the context, so that the sense is reinforced. Note that this too is something that was written before his reign. I have not checked in every case above whether the writing was before or after the man became the bishop of Rome.

- TurretinFan


Highway dog said...

So far I can't hear your discussion of the debate of James White. The file over at Iron Sharpens Iron is not the full file. It is only a small sliver of the full file. I am interested in your conversation on the debate!
Robert Armistead.

Turretinfan said...

unfortunately, it appears that the primary recording experienced problems - there is a backup, but it will take quite a while to post

Anonymous said...

I would lay out some thoughts now that I have read this thread.

Heb 9:8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing
Heb 9:9 (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper,
Heb 9:10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
Heb 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)
Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.
Heb 9:13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh,
Heb 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

Eph 2:14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility
Eph 2:15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace,
Eph 2:16 and might reconcile us both to God in one body through the cross, thereby killing the hostility.
Eph 2:17 And he came and preached peace to you who were far off and peace to those who were near.
Eph 2:18 For through him we both have access in one Spirit to the Father.

As in this world one's success is based on their access to someone greater than they are! Here in those verses we learn that it is by Christ we have access to the Living God.

Here we see, also, something that Isaiah was given to utter and record earlier in History as a foreshadow of the event of Mary being visited upon by the Holy Spirit conceiving Christ and bringing forth His birth.

It is to this parallel I would say, we too begin in the nature of our birth and end up being born again.

As there is a "natural body/soma" there is also a "spiritual body/soma":::>

1Co 15:42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable.
1Co 15:43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power.
1Co 15:44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
1Co 15:45 Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit.
1Co 15:46 But it is not the spiritual that is first but the natural, and then the spiritual.
1Co 15:47 The first man was from the earth, a man of dust; the second man is from heaven.


Anonymous said...


Now, here is how Isaiah said it that casts a shadow upon Mary and us:

Isa 53:11 Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.

Now pay special attention to the Hebrew word for "bear" in verse 11 of Isaiah 53:::>

A primitive root; to carry (literally or figuratively), or (reflexively) be burdensome; specifically to be gravid: - bear, be a burden, carry, strong to labour.

Especially consider the definition for the word "GRAVID":::>

Adam, the "living" soul, by transgressing the commandment, impregnated Eve, first a sinner and then him, having become gravid with hereditary sinfulness passes it onto all flesh born of woman. Being full of this nature then, maculate, when the Holy Spirit made Mary a gravid woman with the Son of God's Eternal Spirit to carry to full term "the Christ" of the Son of Adam, Who would suffer for His Own, this "Life" giving Spirit, rose again after He was gravid with our sins while hanging upon the cursed tree, that is, He was "imputed" with our sins and suffered the chastisement for those sins of His people alone so that we would be gravid with His Righteousness, being clothed as Mary was with the same Holy Spirit!

Now we, though, first gravid with our father Adam's sins by birth, are gravid with Christ's Righteousness, being born again clothed spiritually by the Living God as is taught in the parable of the young son who was clothed with the robe of his father upon returning from eating the slop of pigs.

In Adam, all die. In Christ, all the Elect of God shall be imputed His Righteousness in generation!

Mary came from Eve as we all do in her generation. Jesus came from Heaven to earth for all generations and rose again after the fulfilling of the Commandment for which He was sent, to redeem the souls of His people.

We must be born again to enter into the Kingdom of Righteousness, Peace and Joy in the Holy Spirit Who is that same Holy Spirit that overshadowed Mary who's womb was gravid with Christ's Eternal Spirit. The Holy Spirit is Who is sent in the Name of the Lord to overshadowed us with the Glory of the Lord!

Luk 24:49 And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high."

Anonymous said...

definition of gravid

Definition of GRAVID

: pregnant
: distended with or full of eggs
— gra·vid·i·ty noun
Examples of GRAVID

"the patient is a gravid woman in her seventh month"

Origin of GRAVID

Latin gravidus, from gravis heavy
First Known Use: 1597
Related to GRAVID

Synonyms: big, caught, enceinte, expectant, expecting, gone, pregnant, heavy, quick [archaic]
Antonyms: nonpregnant

Matrhew said...

None of what you cited even comes close to the infallible definition criteria laid down by Vatican I. The Catholic Church, the Bride of Christ, has and always will be free from error till the consummation of the world.