"The Blessed Virgin Mary, from the first moment of conception, by singular grace and privilege of God and in view of the merits of Jesus Christ, was preserved free from every stain of original sin. "
So Mary, Mother of God, could not have been marked by the sins of ancestors: only a pure creature conceived in her womb would be able to accept Christ, the Saviour. This truth of faith is stated after centuries of fierce theological disputes, but also of deep devotion. When every December 8th, we celebrate the Immaculate Conception, there is natural to think of this Marian feast in the key Christmas: a little later, in fact, we are in the midst of joyful mystery of Christmas. There is some dogma in mind that behind that there is a story more than a thousand years, which has attr Aversa hearts of saints and theologians, popes and ordinary believers. First, it should clear up a widespread commonplace even among Catholics: the confusion between the motherhood of Mary and her immaculate conception. There are two other mysteries: the first is in relation to the perpetual virginity of Madonna, before, during and after birth divine. The second refers to the fact that Mary, from the very moment of conception, which occurred at the hands of Saints Joachim and Anna, was preserved, only you, the original sin.
Warning. The Immaculate Conception does not indicate even the virginal conception of Mary, because she was conceived through a loving relationship of your parents. "Immaculate," said the spiritual status of Mary in relation to God, and that is to say, from the first moment of His earthly life, was free from any stain that had relationship with original sin. Therefore, God has possessed from the outset for which was always full of grace. The dogma is born within a tradition, more specifically, the liturgical feast of the Immaculate Conception, which is connected to the feast of the Nativity of Mary (September 8 is the Nativity, the Virgin on the eighth of December, exactly nine months first).
In the West, is in the ninth century is the first sign of this expression of devotion, in the Irish calendar. Progress of worship and doctrinal advances are parallel. The belief is spreading. After Ireland, England is attested in the eleventh century. but the introduction of the new belief raises reactions. Bernard of Clairvaux In a letter addressed to the canons of Lyons, is opposed.
Scholastic theology is not favorable. At the end of the Middle Ages, the Latin Church, the feast of the Immaculate Conception continues to cause controversy, fueled by skirmishes between the mendicant orders (In particular, the Carmelites, the Franciscans and Dominicans).
In the nineteenth century, the tradition and doctrine become dogma.
The Immaculate Conception is the third Marian dogma in order of time, after the divine maternity (established by the Council of Ephesus in 431) and the perpetual virginity (established by the Lateran Council in 649). This will be followed in the twentieth century, the fourth dogma, Assumption of Mary into heaven in soul and body (defined by Pius XII in 1950).
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