The Immaculate Conception is a Roman Catholic doctrine asserting that Mary, the mother of Jesus, was preserved from the effects of Original Sin from the first moment of her conception. The doctrine was defined as a dogma binding on Catholics by Pope Pius IX in the papal bull Ineffabilis Deus (1854). The doctrine as defined was debated by theologians during the Middle Ages and was rejected by Saint Thomas Aquinas. It is based on the biblical idea of Mary's holiness (Luke 1:28), early church teachings on Mary as the "new Eve," and the belief that Mary is the mother of God (Theotokos, or "God-bearer"), articulated at the Council of Ephesus (431). 圣母无染原罪是一个罗马天主教的教义，声称玛利亚的母亲耶稣，是从保存下来的影响，原罪，从第一时刻，她的构想。教义被界定为一种教条约束天主教教宗比约九在教皇牛市ineffabilis deus （ 1854 ） 。 主义的定义进行辩论，由神学家，在中世纪和被否决圣托马斯阿奎那的，它是基于圣经的想法玛利亚的圣洁（路加福音1时28分） ，早期教会的教义对玛丽作为"新除夕" ，并认为玛利亚是天主之母（ theotokos ，或"神的旗手" ） ，阐明了在安理会的以弗所（ 431 ） 。 The feast of the Immaculate Conception is observed on Dec. 8.节日的圣母无染原罪是观察12月8日。
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The Immaculate Conception is a Roman Catholic dogma holding that from the first instant of its creation, the soul of the Virgin Mary was free from original sin; this doctrine is not to be confused with that of the Virgin Birth, which holds that Jesus Christ was born of a virgin mother.圣母无染原罪是一个罗马天主教的教义认为，从第一瞬间的，其创作的灵魂，圣母玛利亚是免费的原罪; 这种学说，是不被混淆起来的维尔京诞生，它认为，耶稣基督被出生在日本一个童贞的母亲。 Despite divergent scholarly opinions, the Roman Catholic church has consistently favored belief in the Immaculate Conception; a festival of that name, the significance of which is now indefinite, was celebrated in the Eastern church as early as the 5th century and in the Western church from the 7th century.尽管有不同的学术见解，罗马天主教会一贯主张的信仰是在圣母无染原罪;节这名字，意义也就是现在的无限期的，是庆祝在东部教会早在公元5世纪，在西方教会，从公元7世纪。 Opposition to the doctrine of the Immaculate Conception was conducted in the 12th century by the French monastic St. Bernard of Clairvaux and in the 13th century by the famous Italian philosopher St. Thomas Aquinas.反对以教条的圣母无染原罪是在12世纪由法国修道院的圣伯纳德的克莱尔沃，并在13世纪由意大利著名哲学家圣托马斯阿奎那。 Among those who supported the doctrine was the 13th-century Scottish theologian John Duns Scotus.在那些支持该学说是13世纪苏格兰神学家约翰duns scotus 。 The theological controversy over the Immaculate Conception gained momentum in the 19th century.神学争论圣母无染原罪上涨势头，在19世纪。 Finally in 1854, Pope Pius IX issued a solemn decree declaring the Immaculate Conception to be a dogma essential for the belief of the universal church.终于在1854年，教宗比约九发表严正法令，宣布圣母无染原罪是一个教条，对于信仰的普世教会。 Under the title Immaculate Conception, the Virgin Mary is invoked as the patron of the United States, Brazil, Portugal, and Corsica.标题下的圣母无染原罪瞻礼，圣母玛利亚是引用为靠山的美国，巴西，葡萄牙，和科西嘉岛。 The feast of the Immaculate Conception is December 8.节日的圣母无染原罪是十二月八日。
The principal theological development concerning Mary in the Middle Ages was the doctrine of the Immaculate Conception.主要神学发展有关玛丽在中世纪是中庸的圣母无染原罪。 This doctrine, defended and preached by the Franciscan friars under the inspiration of the 13th-century Scottish theologian John Duns Scotus, maintains that Mary was conceived without original sin.这一学说认为，捍卫和宣扬的济方济各会士，根据故事的灵感了十三世纪苏格兰神学家约翰duns scotus ，主张玛丽构思无原罪。 Dominican teachers and preachers vigorously opposed the doctrine, maintaining that it detracted from Christ's role as universal savior.多米尼加教师和传教士大力反对学说，认为这有损于基督的角色，作为通用的救世主。 Pope Sixtus IV, a Franciscan, defended it, establishing in 1477 a feast of the Immaculate Conception with a proper mass and office to be celebrated on December 8.教皇Sixtus的四，方济，捍卫它，建立1477盛宴的圣母无染原罪观与正确的群众和办公室，以庆祝12月8日。 This feast was extended to the whole Western church by Pope Clement XI in 1708.此宴是扩展到整个西方教会的教皇克莱门特十一大在1629 。 In 1854 Pope Pius IX issued a solemn decree defining the Immaculate Conception for all Roman Catholics, but the doctrine has not been accepted by Protestants or by the Orthodox churches.在1854年，教宗比约九发表严正法令界定圣母无染原罪为所有罗马天主教徒，但该学说并没有被接受，由新教徒或东正教教堂。 In 1950 Pope Pius XII solemnly defined as an article of faith for all Roman Catholics the doctrine of the bodily assumption of Mary into heaven.在1950年，教宗比约十二郑重地界定为一个信条，为所有罗马天主教徒的教义身体假设佑成天堂。
Immaculate Conception is the idea that the Mother of God did not have original sin at her conception nor did she acquire elements of original sin in the development of her life, whereas all other human beings have original sin from their conception due to the fall of Adam.圣母无染原罪观，是思想，即上帝之母，没有原罪，在她的构想她也没有获得要素的原罪，在发展她的生命，而所有其他人有原罪，从他们的构想是因为亚当的堕落。 The immaculate conception is an article of faith for Roman Catholics.圣母无染原罪是一个信条，为罗马天主教徒。 The Mother of God, the Virgin Mary, did not have original sin because of the direct intervention of God.天主之母，圣母玛利亚，并没有原罪，因为直接介入的上帝。 Mary was immaculate as a divine privilege.玛丽是圣母无染原罪是一个神圣的特权。 The Roman Catholic Church considers the doctrine of the immaculate conception of the Virgin Mary to be part of apostolic teaching related to both the Bible and tradition.罗马天主教会认为中庸圣母无染原罪的圣母玛利亚被部分使徒教学相关的两个圣经和传统。
The doctrine is referred to, at least implicitly, in the Bible in Gen. 3:15, which indicates a woman who will battle Satan.该学说是指，至少暗示，在圣经中将军3:15 ，这表明，一女，将战斗的撒旦。 The woman ultimately wins the battle.该名女子最终赢得这场比赛。 Pope Pius IX said that this section of the Bible foretells the immaculate conception.教宗比约九说，这一段圣经，预示了圣母无染原罪。 He described his view in "Ineffabilis Deus."他形容，他认为在" ineffabilis deus " 。
In the early church Mary was often referred to as "all holy."在早期教会玛丽是通常被称为"一切神圣的" 。 Luke 1:28 which relates Gabriel's greeting to Mary "Hail, full of grace" is said to be a reference to her immaculate conception.卢克1时28分，其中涉及加布里埃尔的问候玛丽"的冰雹，充满恩典" ，是说是一个参考，以她的圣母无染原罪。 In the eighth century the church in England began to celebrate a feast of Mary's conception.在第八世纪，教会在英格兰开始，以庆祝大餐庆祝圣母玛利亚的构想。 Thomas Aquinas and Bernard of Clairvaux opposed the introduction of the feast into France.多瑪斯和Bernard的克莱尔沃反对引进的盛宴到法国。 Duns Scotus favored the feast and explained that Mary was more indebted to the redemptive power of Jesus Christ than any other human being because Christ prevented her from contracting original sin because of the foreseen merits of Christ. duns scotus青睐盛宴，并解释说，玛丽更感激救赎的力量，耶稣基督比其他任何人，因为基督使她无法承包原罪，因为预见的优点基督。 By 1685 most Catholics accepted the notion of the immaculate conception.由1685年最天主教徒接受的概念，即圣母无染原罪。 Clement XIII strongly favored the doctrine in the eighteenth century.克莱门特第十三强烈倾向学说，在十八世纪。 In the nineteenth century devotion to the feast grew swiftly.在十九世纪奉献给盛宴增长迅速。 Pope Pius IX, after consulting with all bishops of the church, stated the dogma holding that "the most blessed Virgin Mary was preserved from all stain of original sin in the first instant of her conception."教宗比约九协商后，与所有的主教教堂，阐明了教条，他们认为： "最有福的圣母玛利亚被保存下来，从所有染色的原罪，在第一瞬间，她的构想" 。 This took place in 1854.这件事发生在1854年。 The immaculate conception is a special feast for the Catholics of the United States.圣母无染原罪是一个特殊的节日，为天主教徒的美国。
TJ German
TJ音乐德语
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
JB Carol,
Fundamentals of Mariology; E. O'Connor, ed., the Dogma of the Immaculate
Conception; M. Jugie, l'Immaculee Conception dans l'Ecriture Sainte et dans la
tradition orientale.了JB颂歌，基本面的mariology ;五，奥康纳版，圣母无染原罪观;米朱吉法国伊玛库莱观dans l'
ecriture圣等dans香格里拉传统的东方。
"The Blessed Virgin Mary . . ." The subject of this immunity from "original sin" is the person of Mary at the moment of the creation of her soul and its infusion into her body. "有福了圣母玛利亚的… … 。 "的主题，这豁免"原罪" ，是人的玛丽目前的创作，她的灵魂和其灌注到了她的尸体。
". . .in the first instance of her conception . . ." The term conception does not mean the active or generative conception by her parents. " … … 。在第一时间，她的构想… … 。 "一词的概念并不等于主动或生成的构想是由她的父母。 Her body was formed in the womb of the "mother", and the "father" had the usual share in its formation.她的尸体形成了在子宫里的"妈妈"和"爸爸"了通常的份额，在它的形成。 The question does not concern the immaculateness of the generative activity of her parents.这个问题根本不涉及immaculateness的生成活动，她的父母。 Neither does it concern the passive conception absolutely and simply ( conceptio seminis carnis, inchoata ), which, according to the order of nature, precedes the infusion of the rational soul.也不关心被动构想，绝对和单纯（ conceptio seminis carnis ， inchoata ） ，其中，根据该命令的性质，先行注入理性的灵魂。 The person is truly conceived when the soul is created and infused into the body.该人是真正的构思时，灵魂，是创造和注入人体。 Mary was preserved exempt from all stain of "original sin" at the first moment of her animation, and sanctifying grace was given to her before sin could have taken effect in her soul.玛丽是保存免除一切污点的"原罪" ，在第一时刻，她的动画，并sanctifying恩典，是送给她的面前单可采取效应，在她的灵魂。
". . .was preserved exempt from all stain of original sin. . ." The formal active essence of "original sin" was not removed from her soul, as it is removed from others by baptism; it was excluded , it never was simultaneously with the exclusion of sin. " … … 。保存免除一切染原罪… … 。 "正式积极的本质"原罪" ，是不能完全取消，从她的灵魂，因为它不再由他人洗礼，它被排除在外 ，它从未被同步与排斥的罪过。 The state of original sanctity, innocence, and justice, as opposed to "original sin", was conferred upon her, by which gift every stain and fault, all depraved emotions, passions, and debilities, essentially pertaining in her soul to "original sin", were excluded.国家原来的神圣不可侵犯的，是无辜的，与正义，为反对"原罪" ，被授予后，她的，其中每一个礼物染色及故障，所有的颓废情绪，激情，并debilities ，基本上是有关她的灵魂，以"原罪" ，被排除在外。 But she was not made exempt from the temporal penalties of Adam -- from sorrow, bodily infirmities, and death.但她没有作出免于处罚颞亚当-从悲痛的时刻，身体的毛病，和死亡。
". . .by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race." The immunity from original sin was given to Mary by a singular exemption from a universal law through the same merits of "Christ", by which other men are cleansed from sin by baptism. " … … 。由一个奇异的特权，并给予宽限期，由上帝，鉴于优点耶稣基督，救世主的人类"免于原罪给玛丽一个奇异豁免一条普遍规律，通过同样的优点， "基督" ，由其他男性清洗从罪恶的洗礼。 Mary needed the redeeming Saviour to obtain this exemption, and to be delivered from the universal necessity and debt ( debitum ) of being subject to original sin.玛丽需要救赎的救主，以获得这项豁免，并交付从普及的必要性和债务（ debitum ）受到原罪。 The person of Mary, in consequence of her origin from Adam, should have been subject to sin, but, being the new Eve who was to be the mother of the new Adam, she was, by the eternal counsel of God and by the merits of "Christ", withdrawn from the general law of original sin.人的圣母玛利亚，在后果的，她出身从亚当，都应当受到罪恶，但作为新的前夕，他们要成为母亲的新的亚当，她是，由律师永恒的上帝和优点"基督受难记" ，从一般法的原罪。 Her redemption was the very masterpiece of "Christ's" redeeming wisdom.她赎回，是很杰作"基督的"救赎智慧。 He is a greater redeemer who pays the debt that it may not be incurred than he who pays after it has fallen on the debtor.他是一个更大的救世主，谁出钱的债务，它可能就不会招致比他谁出钱后，它已经落在债务人。
Such is the meaning of the term "Immaculate Conception."这是用语的含义： "圣母无染原罪" 。
But these stray private opinions merely serve to show that theology is a progressive science.但这些杂散私人意见，只是要表明，神学，是一个循序渐进的科学。 If we were to attempt to set forth the full doctrine of the "Fathers" on the sanctity of the Blessed Virgin, which includes particularly the implicit belief in the immaculateness of her conception, we should be forced to transcribe a multitude of passages.如果我们试图阐述了充分学说"爸爸"就神圣不可侵犯的圣方，其中包括特别含蓄的信仰是在immaculateness她的构想中，我们要被迫抄写众多的通道。 In the testimony of the "Fathers" two points are insisted upon: her absolute purity and her position as the second "Eve" (cf. I Cor. 15:22).在证词中的"父亲" ，有两点是坚持的：她绝对的纯洁性和她的地位，作为第二届"除夕夜" （见林前。 15:22 ） 。
St. John Damascene (Or. i Nativ. Deip., n. 2) esteems the supernatural influence of God at the generation of Mary to be so comprehensive that he extends it also to her parents.圣约翰大马士革（ or. i nativ 。 deip ， 12月31日2 ）推崇超自然的影响，上帝在这一代的玛丽被如此全面的，他延伸，它也给她的父母。 He says of them that, during the generation, they were filled and purified by the Holy Ghost, and freed from sexual concupiscence.他说，他们说，在这一代，他们充满了纯化，圣灵，并摆脱性concupiscence 。 Consequently according to the Damascene, even the human element of her origin, the material of which she was formed, was pure and holy.因此根据该大马士革，即使是人的因素，她的起源，物质的，她成立后，是纯洁和神圣。 This opinion of an immaculate active generation and the sanctity of the "conceptio carnis" was taken up by some Western authors; it was put forward by Petrus Comestor in his treatise against St. Bernard and by others.这种看法的一个圣母无染原罪积极一代和神圣不可侵犯的" conceptio carnis "被带到了西方一些作家，而是提出Petrus餐厅comestor在他的论文对圣伯纳德和他人。 Some writers even taught that Mary was born of a virgin and that she was conceived in a miraculous manner when Joachim and Anne met at the golden gate of the temple (Trombelli, "Mari SS. Vita", Sect. V, ii, 8; Summa aurea, II, 948. Cf. also the "Revelations" of Catherine Emmerich which contain the entire apocryphal legend of the miraculous conception of Mary.有些作者甚至教导说玛丽出生在日本一个处女，并表示，她构思的一个奇迹般的方式时，约阿希姆和安妮今天下午在金门的古庙（特龙贝利， "马里文的SS 。履历表" ，第五节，二，八;总结aurea ，二， 948 。比照，又是"启示"的凯瑟琳emmerich其中包含所有猜测传说中的神奇构想玛丽。
From this summary it appears that the belief in Mary's immunity from sin in her conception was prevalent amongst the Fathers, especially those of the Greek Church.从这个摘要看来，信念，在玛丽的免疫力，从单在她的构想是普遍，尤其是父亲，特别是那些对希腊教会。 The rhetorical character, however, of many of these and similar passages prevents us from laying too much stress on them, and interpreting them in a strictly literal sense.修辞的性格，不过，许多这些以及类似通道，使我们奠定了太多的压力，并解释他们在严格的字面意义。 The Greek Fathers never formally or explicitly discussed the question of the Immaculate Conception.希腊的父亲从来没有正式或明确讨论的问题，圣母无染原罪。
Of these three conceptions the Church celebrates feasts.这三个观念，教会庆祝节日。 The Orientals have a Feast of the Conception of St. John the Baptist (23 September), which dates back to the fifth century, is thus older than the Feast of the Conception of Mary, and, during the Middle Ages, was kept also by many Western dioceses on 24 September.该东方人有一个盛宴的概念，施洗者圣约翰（ 9月23日） ，其中可追溯至五世纪，因此，年纪比初熟观佑，并在中世纪，当时这里还保存着由许多西方教区9月24日。 The Conception of Mary is celebrated by the Latins on 8 December; by the Orientals on 9 December; the Conception of Christ has its feast in the universal calendar on 25 March.观玛丽是庆祝由拉丁人12月8日;由东方人在12月9日;观基督有它的盛宴在世界日历3月25日。 In celebrating the feast of Mary's Conception the Greeks of old did not consider the theological distinction of the active and the passive conceptions, which was indeed unknown to them.在欢庆节日的玛丽的构想希腊人的老并不认为神学区别的积极和消极观念，这的确是未知给他们。
They did not think it absurd to celebrate a conception which was not immaculate, as we see from the Feast of the Conception of St. John.他们不认为这是荒谬的，以庆祝一个概念，因为这是不完美的，正如我们看到的节日概念的圣约翰。 They solemnized the Conception of Mary, perhaps because, according to the "Proto-evangelium" of St. James, it was preceded by miraculous events (the apparition of an angel to Joachim, etc.), similar to those which preceded the conception of St. John, and that of our Lord Himself.他们solemnized观佑，也许这是因为，不仅要按照"原evangelium "的圣雅各福群会，在这次会议之前，不可思议的事件（ apparition的一个天使，以约阿希姆等） ，相似的是那些先观圣约翰，那我们的上帝。 Their object was less the purity of the conception than the holiness and heavenly mission of the person conceived.其目的是减少纯度的概念比成圣和天朝使命的人所设想的。 In the Office of 9 December, however, Mary, from the time of her conception, is called beautiful, pure, holy, just, etc., terms never used in the Office of 23 September (sc. of St. John the Baptist).在办公室的12月9日，然而，圣母玛利亚，从当时她的构想中，是所谓的美丽，纯洁，神圣的，正义的，等等，条款从来没有使用在办公室9月23日（ sc.施洗者圣约翰） 。 The analogy of St. John s sanctification may have given rise to the Feast of the Conception of Mary.这个比喻的圣约翰s成圣可能引起节日的概念，玛丽。 If it was necessary that the precursor of the Lord should be so pure and "filled with the Holy Ghost" even from his mother's womb, such a purity was assuredly not less befitting His Mother.如果这是有必要的先导主应如此纯洁和"充满圣灵" ，甚至可能是他母亲的子宫内，这种纯度稳妥地而不是更少适合他的母亲。 The moment of St. John's sanctification is by later writers thought to be the Visitation ("the infant leaped in her womb"), but the angel's words (Luke, i, 15) seem to indicate a sanctification at the conception.那一刻圣约翰的成圣是由后来的作家被认为探望（以下简称"婴一跃，在她的子宫里" ） ，但天使的话（路，我， 15岁）似乎表明，成圣在构思。 This would render the origin of Mary more similar to that of John.这会使起源Mary更多类似当年的约翰。 And if the Conception of John had its feast, why not that of Mary?如果观，约翰有其宴，为什么不说，玛丽？
As in other cases of the same kind the feast originated in the monastic communities.正如其他案件一样样的节日起源于寺院的社区。 The monks, who arranged the psalmody and composed the various poetical pieces for the office, also selected the date, 9 December, which was always retained in the Oriental calendars.僧人，他们安排了psalmody组成各种诗歌作品，为办公，也选择了日期， 12月9日，这是永远留在东方的日历。 Gradually the solemnity emerged from the cloister, entered into the cathedrals, was glorified by preachers and poets, and eventually became a fixed feast of the calendar, approved by Church and State.渐渐的严肃涌现出的回廊，进入教堂，是歌颂，由传教士和诗人，终于成为一个固定的节日日历，核准的教会与国家。 It is registered in the calendar of Basil II (976-1025) and by the Constitution of Emperor Manuel I Comnenus on the days of the year which are half or entire holidays, promulgated in 1166, it is numbered among the days which have full sabbath rest.这是登记在日历罗勒二（ 976-1025 ） ，是由宪法皇帝曼努埃i康姆尼纽斯就几天的一年，其中有一半或整个假期期间，颁布了1166年，它是数间天，其中有充分的安息日休息。 Up to the time of Basil II, Lower Italy, Sicily, and Sardinia still belonged to the Byzantine Empire; the city of Naples was not lost to the Greeks until 1127, when Roger II conquered the city.最多的时候，罗勒二，降低意大利，西西里，撒丁和仍属于拜占庭帝国;那不勒斯市是不是输给了希腊人，直到1127 ，当罗杰二，征服了城市。 The influence of Constantinople was consequently strong in the Neapolitan Church, and, as early as the ninth century, the Feast of the Conception was doubtlessly kept there, as elsewhere in Lower Italy on 9 December, as indeed appears from the marble calendar found in 1742 in the Church of S. Giorgio Maggiore at Naples.影响君士坦丁堡被强在那不勒斯教会，而且，早在公元9世纪，这个节日的概念，无疑是存放在那里，与其他地方一样，在较低的意大利12月9日，而事实上似乎从大理石日历发现，在1742年在教会的第乔治奥马格里奥在那不勒斯。 Today the Conception of St. Anne is in the Greek Church one of the minor feasts of the year.今日观圣安妮是在希腊教会的一个小型宴的一年。 The lesson in Matins contains allusions to the apocryphal "Proto-evangelium" of St. James, which dates from the second half of the second century (see SAINT ANNE).教训晨祷载有典故的，以该猜测"的原型evangelium "的圣雅各福群会，日期从下半年在公元二世纪（见圣安妮） 。 To the Greek Orthodox of our days, however, the feast means very little; they continue to call it "Conception of St. Anne", indicating unintentionally, perhaps, the active conception which was certainly not immaculate.以希腊东正教的，我们的日子，不过，盛宴的手段很少;它们继续称它为"观圣安妮" ，这表明无意的，或许，积极构思，这肯定是不完美的。 In the Menaea of 9 December this feast holds only the second place, the first canon being sung in commemoration of the dedication of the Church of the Resurrection at Constantinople.在menaea 12月9日这盛宴持有只有第二位，第一佳能正在唱纪念尽心尽力的教会的复活于君士坦丁堡。 The Russian hagiographer Muraview and several other Orthodox authors even loudly declaimed against the dogma after its promulgation, although their own preachers formerly taught the Immaculate Conception in their writings long before the definition of 1854.俄罗斯hagiographer muraview和其他几个东正教作者甚至高喊declaimed反对教条之后，它的颁布，虽然他们自己的布道者以前教圣母无染原罪在其著作早定义为1854 。
In the "Western Church" the feast appeared (8 December), when in the "Orient" its development had come to a standstill.在"西方教会"盛宴出现（ 12月8日） ，当在"东方"的发展已到了停滞状态。 The timid beginnings of the new feast in some Anglo-Saxon monasteries in the eleventh century, partly smothered by the Norman conquest, were followed by its reception in some chapters and dioceses by the Anglo-Norman clergy.该怕事开始新的盛宴，在一些盎格鲁-撒克逊人所寺庙，在11世纪，这部分是扼杀由诺曼征服，其次是它的接收在某些章节和教区，由盎格鲁-诺曼神职人员。 But the attempts to introduce it officially provoked contradiction and theoretical discussion, bearing upon its legitimacy and its meaning, which were continued for centuries and were not definitively settled before 1854.但尝试引入正式挑起矛盾和理论探讨，轴承后，它的合法性和它的意义，这是延续了几百年，并没有最终解决之前， 1854年。 The "Martyrology of Tallaght" compiled about 790 and the "Feilire" of St. Aengus (800) register the Conception of Mary on 3 May. " martyrology的tallaght会"编写的约790名和" feilire "圣aengus （ 800 ）登记的概念，玛丽在5月3日。 It is doubtful, however, if an actual feast corresponded to this rubric of the learned monk St. Aengus.这是令人怀疑的，但是，如果一个实际的盛宴相当于这个标题的教训和尚圣aengus 。 This Irish feast certainly stands alone and outside the line of liturgicaI development.这个爱尔兰宴当然独自站在内外线liturgicai发展。 It is a mere isolated appearance, not a living germ.它仅仅是一种孤立的外观，而不是一个生活的胚芽。 The Scholiast adds, in the lower margin of the "Feilire", that the conception (Inceptio) took place in February, since Mary was born after seven months -- a singular notion found also in some Greek authors.该scholiast补充说，在低利润的" feilire " ，即观（ inceptio ）发生在2月，因为玛丽出生7个月后-一个独特的概念，公司还发现，在一些希腊语作家。 The first definite and reliable knowledge of the feast in the West comes from England; it is found in a calendar of Old Minster, Winchester (Conceptio S'ce Dei Genetricis Mari), dating from about 1030, and in another calendar of New Minster, Winchester, written between 1035 and 1056; a pontifical of Exeter of the eleventh century (assigned to 1046-1072) contains a "benedictio in Conceptione S. Mariae "; a similar benediction is found in a Canterbury pontifical written probably in the first half of the eleventh century, certainly before the Conquest.第一个明确和可靠的知识的飨宴，在西方来自英格兰的，它是发现在日历的老部长，温彻斯特（ conceptio s'ce dei genetricis马里文） ，可以追溯到约1030 ，而在另一日历新的大教堂，温彻斯特，书面10时35分至1056年;宗座埃克塞特的11世纪（分配到1046至1072年） ，载有" benedictio在conceptione第mariae " ;类似的功德，是发现在坎特伯雷宗座书面大概在上半年11世纪，当然之前征服。 These episcopal benedictions show that the feast not only commended itself to the devotion of individuals, but that it was recognized by authority and was observed hy the Saxon monks with considerable solemnity.这些主教benedictions表明，该盛宴，不仅称赞自己的奉献个人的，但它是公认的权威和观察路政署署长撒克逊僧侣，有相当的严肃性。 The existing evidence goes to show that thc establishment of the feast in England was due to the monks of Winchester before the Conquest (1066).现有的证据，正好说明这些物质会成立的盛宴，在英格兰，是因为僧人温彻斯特之前征服（ 1066 ） 。
The Normans on their arrival in England were disposed to treat in a contemptuous fashion English liturgical observances; to them this feast must have appeared specifically English, a product of insular simplicity and ignorance.诺曼对他们的到来，在英国被弃置处理，在藐视时尚英语，礼仪纪念活动;给他们这个盛宴，必须已经出现专门英语，一个产品的狭隘的简单和愚昧。 Doubtless its public celebration was abolished at Winchester and Canterbury, but it did not die out of the hearts of individuals, and on the first favourable opportunity the feast was restored in the monasteries.毫无疑问，它的公共庆祝活动被取消，在温彻斯特和坎特伯雷，但它没有消亡的每一个人的内心深处，并第一个有利的机会，这个节日是恢复寺院。 At Canterbury however, it was not re-established before 1328.在坎特伯雷然而，它并没有重新设立了1328年前。 Several documents state that in Norman times it began at Ramsey, pursuant to a vision vouchsafed to Helsin or AEthelsige, Abbot of Ramsey on his journey back from Denmark, whither he had been sent by William I about 1070.几份文件说，在诺曼时代，它开始在拉姆齐，根据一项远景vouchsafed以helsin或aethelsige ，住持的拉姆齐此行来去匆匆返回了来自丹麦，向何处去，他被送到由William I关于1070 。 An angel appeared to him during a severe gale and saved the ship after the abbot had promised to establish the Feast of the Conception in his monastery.一个天使出现在他面前，在严峻的大风和救船后，住持曾承诺建立节日的概念在他的修道院。 However we may consider the supernatural feature of the legend, it must be admitted that the sending of Helsin to Denmark is an historical fact.不过我们可以考虑超自然特色的传说，但必须承认，这次派出的helsin向丹麦是一个历史事实。 The account of the vision has found its way into many breviaries, even into the Roman Breviary of 1473.该帐户的远见，已发现地渗透到许多breviaries ，甚至到罗马breviary的1473 。 The Council of Canterbury (1325) attributes the re-establishment of the feast in England to "St. Anselm", Archbishop of Canterbury (d. 1109).安理会的坎特伯雷（ 1325 ）属性重新建立的盛宴在英国"圣anselm " ，坎特伯雷大主教（四1109 ） 。 But although this great doctor wrote a special treatise "De Conceptu virginali et originali peccato", by which he laid down the principles of the Immaculate Conception, it is certain that he did not introduce the feast anywhere.不过，尽管这个伟大的医生写了一特殊论文"德conceptu virginali等originali peccato " ，由他所订下的原则，圣母无染原罪观念，可以肯定的是，他并没有介绍盛宴一事无成。 The letter ascribed to him, which contains the Helsin narrative, is spurious.信归功于他的，其中载有helsin叙事，是虚假的。 The principal propagator of the feast after the Conquest was Anselm, the nephew of St. Anselm.主要传播的盛宴后，征服被anselm ，侄子圣anselm 。 He was educated at Canterbury where he may have known some Saxon monks who remembered the solemnity in former days; after 1109 he was for a time Abbot of St. Sabas at Rome, where the Divine Offices were celebrated according to the Greek calendar.他曾就读于坎特伯雷那里，他可能已经知道一些撒克逊僧侣，他们记住的严肃性，在原天之后， 1109年他曾经有一段时间住持圣sabas在罗马，那里神圣办事处庆祝根据希腊日历。 When in 1121 he was appointed Abbot of Bury St. Edmund's he established the feast there; partly at least through his efforts other monasteries also adopted it, like Reading, St. Albans, Worcester, Cloucester, and Winchcombe.当在1121年他被任命为住持的埋葬圣埃德蒙的，他建立了宴有;部分至少通过他的努力，其他寺庙也通过它，喜欢读书，圣奥尔本，伍斯特， cloucester ， winchcombe 。
But a number of others decried its observance as hitherto unheard of and absurd, the old Oriental feast being unknown to them.但另一些人的诋毁其遵守如以往闻所未闻的荒唐的，旧的东方盛宴被不明给他们。 Two bishops, Roger of Salisbury and Bernard of St. Davids, declared that the festival was forbidden by a council, and that the observance must be stopped.两位主教罗杰梳士巴利和Bernard圣戴维斯，宣布艺术节是禁止由一个理事会，并遵守必须予以制止。 And when, during the vacancy of the See of London, Osbert de Clare, Prior of Westminster, undertook to introduce the feast at Westminster (8 December, 1127), a number of monks arose against him in the choir and said that the feast must not be kept, for its establishment had not the authority of Rome (cf. Osbert's letter to Anselm in Bishop, p. 24).时，在空缺的见的伦敦， osbert德克莱尔，事先的西敏寺，答应介绍宴西敏寺（ 1127年12月8日） ，多位僧人出现对他在合唱团，并指出，必须盛宴不能兑现时，其成立并没有权威的罗马（参见osbert的一封信anselm在主教，第24页） 。 Whereupon the matter was brought before the Council of London in 1129.这种情况下，无论是提交安理会的伦敦1129 。 The synod decided in favour of the feast, and Bishop Gilbert of London adopted it for his diocese.主教会议决定，在赞成的盛宴，并主教吉尔伯特伦敦通过他的教区。 Thereafter the feast spread in England, but for a time retained its private character, the Synod of Oxford (1222) having refused to raise it to the rank of a holiday of obligation.此后盛宴散布在英格兰，但今后一个时期保持其私人特征，主教在牛津（ 1222 ）拒绝它提升到晋升为假期的义务。 In Normandy at the time of Bishop Rotric (1165-83) the Conception of Mary, in the Archdiocese of Rouen and its six suffragan dioceses, was a feast of precept equal in dignity to the Annunciation.在诺曼底，在当时的主教rotric （ 1165至1183年）的概念，圣母玛利亚，在教区的卢昂及其六个suffragan教区，是一个盛宴的信条享有同等的尊严，向annunciation 。 At the same time the Norman students at the University of Paris chose it as their patronal feast.在同一时间，诺曼学生在巴黎大学选择它作为自己的patronal盛宴。 Owing to the close connection of Normandy with England, it may have been imported from the latter country into Normandy, or the Norman barons and clergy may have brought it home from their wars in Lower Italy, it was universally solemnised by the Greek inhabitants.由于各国紧密结合的诺曼底与英格兰，它可能已被输入由后者成为诺曼底，或诺曼大亨和神职人员可能带来回家，从他们的战争在较低意大利，人们普遍solemnised由希腊居民。
During the Middle Ages the Feast of the Conception of Mary was commonly called the "Feast of the Norman nation", which shows that it was celebrated in Normandy with great splendour and that it spread from there over Western Europe.在中世纪的节日观，玛丽被俗称"盛宴的诺曼民族" ，这表明这是在庆祝诺曼底同伟大的辉煌和它传播到超过西欧。 "Passaglia" contends (III, 1755) that the feast was celebrated in Spain in the seventh century. "帕萨利亚"争辩（三， 1755 ）指出，盛宴庆祝西班牙在第七世纪。 Bishop Ullathorne also (p. 161) finds this opinion acceptable.主教ullathorne也（第161页）认为这是民意所接受。 If this be true, it is difficult to understand why it should have entirely disappeared from Spain later on, for neither does the genuine Mozarabic Liturgy contain it, nor the tenth century calendar of Toledo edited by Morin.如果这是真的，这是很难理解为什么它应该有完全消失，从西班牙后来，也没有真正的莫扎拉布素歌礼仪中含有它，也不是十世纪日历托莱多主编桑色素。 The two proofs given by "Passaglia" are futile: the life of St. Isidore, falsely attributed to St. Ildephonsus, which mentions the feast, is interpolated, while, in the Visigoth lawbook, the expression "Conceptio S. Mariae" is to be understood of the Annunciation.两证所给予的"帕萨利亚"都是徒劳：生命的圣伊西多尔，虚假地归因于圣ildephonsus ，其中提到了盛宴，是插，而在西哥特人lawbook ，表达" conceptio第mariae " ，是为了被理解的annunciation 。
Not knowing that the feast had been celebrated with the rich tradition of the Greek and Syrian Churches regarding the sinlessness of Mary, he asserted that the feast was foreign to the old tradition of the Church.不知道这个节日已经庆祝与丰富的传统，希腊和叙利亚教会关于清白的玛丽，他声称，这个节日是外国来了古老传统的教会。 Yet it is evident from the tenor of his language that he had in mind only the active conception or the formation of the flesh, and that the distinction between the active conception, the formation of the body, and its animation by the soul had not yet been drawn.但很显然，由男高音歌唱家，他的语言，他的想法只有积极构想或形成肉中刺，并认为两者之间的区别活跃的构想，成立该机构，其动画的灵魂尚未已经绘就。 No doubt, when the feast was introduced in England and Normandy, the axiom "decuit, potuit, ergo fecit", the childlike piety and enthusiasm of the simplices building upon revelations and apocryphal legends, had the upper hand.毫无疑问，当这个节日是在英格兰和诺曼底，公理" decuit ， potuit ，号ETM fecit "时，一个小孩子一样虔诚与热情的单形的建筑后，启示和猜测传说中，已占了上风。 The object of the feast was not clearly determined, no positive theological reasons had been placed in evidence.该物体的盛宴是不明确时，并没有正面的神学理由，被安置在证据。
St. Bernard was perfectly justified when he demanded a careful inquiry into the reasons for observing the feast.圣伯纳德是天经地义的时候，他要求在认真调查的原因，观察盛宴。 Not adverting to the possibility of sanctification at the time of the infusion of the soul, he writes that there can be question only of sanctification after conception, which would render holy the nativity not the conception itself (Scheeben, "Dogmatik", III, p. 550).没有广告来的可能性成圣上的时候，注入了灵魂，他写道，就不可能有问题，唯一的成圣观后，会使神圣的nativity不是概念本身（ scheeben ， " dogmatik " ，三，磷约550个） 。 Hence Albert the Great observes: "We say that the Blessed Virgin was not sanctified before animation, and the affirmative contrary to this is the heresy condemned by St. Bernard in his epistle to the canons of Lyons" (III Sent., dist. iii, p. I, ad 1, Q. i).因此何俊仁伟大指出： "我们说，小圣不是神圣化之前，动画，并给予肯定的相反，这是大逆不道的谴责圣伯纳德在他的书信向大炮的里昂" （三派，区三第一，专案1 ，问：我） 。 St. Bernard was at once answered in a treatise written by either Richard of St. Victor or Peter Comestor.圣伯纳德是在一次回答了在论文撰写要么理查德圣维克托或彼得comestor 。 In this treatise appeal is made to a feast which had been established to commemorate an insupportable tradition.在这伤寒上诉提出，以飨宴已经成立，以纪念一个insupportable传统。 It maintained that the flesh of Mary needed no purification; that it was sanctified before the conception.它坚持认为，肉中刺佑不需要净化;这是神圣化概念之前。 Some writers of those times entertained the fantastic idea that before Adam fell, a portion of his flesh had been reserved by God and transmitted from generation to generation, and that out of this flesh the body of Mary was formed (Scheeben, op. cit., III, 551), and this formation they commemorated by a feast.一些作家，那个时候的老大神奇的想法之前，亚当下跌时，部分他的肉体已预留上帝，并转交代代相传，并指出，这肉的身体玛丽成立（ scheeben ，同前。 ，三， 551 ） ，这是形成他们所纪念的飨宴。 The letter of St. Bernard did not prevent the extension of the feast, for in 1154 it was observed all over France, until in 1275, through the efforts of the Paris University, it was abolished in Paris and other dioceses.信中的圣伯纳德并不妨碍延长有关的盛宴，因为在第1154据观察所得，所有超过法国，直到1275 ，经过长时间的努力，巴黎大学，它被取消，在巴黎及其他教区。
After the saint's death the controversy arose anew between Nicholas of St. Albans, an English monk who defended the festival as established in England, and Peter Cellensis, the celebrated Bishop of Chartres.之后，圣之死的争议出现重新之间尼古拉斯的圣奥尔本，英语僧侣辩护节成立于英格兰和彼得cellensis ，庆祝主教chartres 。 Nicholas remarks that the soul of Mary was pierced twice by the sword, ie at the foot of the cross and when St. Bernard wrote his letter against her feast (Scheeben, III, 551).尼古拉斯的言论灵魂玛丽被戳穿了两次，由剑，即在脚下的十字架上时，圣贝尔纳写他的信中对她的盛宴（ scheeben ，三， 551 ） 。 The point continued to be debated throughout the thirteenth and fourteenth centuries, and illustrious names appeared on each side.这一点，继续进行全国第十三届和第十四届百年，并显赫的名字出现在每一个方面。 St. Peter Damian, Peter the Lombard, Alexander of Hales, St. Bonaventure, and Albert the Great are quoted as opposing it.圣彼得大棉，彼得大帝伦巴第，亚历山大的hales ，圣文德，及何俊仁伟大的被引用作为反对。 St. Thomas at first pronounced in favour of the doctrine in his treatise on the "Sentences" (in I. Sent. c. 44, q. I ad 3), yet in his "Summa Theologica" he concluded against it.圣托马斯在第一次宣判赞成该学说在他的伤寒论"服刑" （一发出。丙44 ，问：我专案3 ） ，但在他的"总结theologica他总结说： "反对。 Much discussion has arisen as to whether St. Thomas did or did not deny that the Blessed Virgin was immaculate at the instant of her animation, and learned books have been written to vindicate him from having actually drawn the negative conclusion.很多讨论，已经出现了以是否圣托马斯没有或没有否认圣方是完美无暇的，在瞬间她的动画，并学到书本已经写信给他平反，从真正引起了负面的结论。
Yet it is hard to say that St. Thomas did not require an instant at least, after the animation of Mary, before her sanctification.然而，这很难说，圣托马斯并不需要一个瞬间，至少，经过动画的玛丽，在她面前成圣。 His great difficulty appears to have arisen from the doubt as to how she could have been redeemed if she had not sinned.他的伟大的困难似乎已经出现了从怀疑，因为她已经可以赎回，如果她没有犯罪。 This difficulty he raised in no fewer than ten passages in his writings (see, eg, Summa III:27:2, ad 2).这个困难，他提出了不下十个通道，在他的著作（例如，见总结三： 27:2 ，专案2 ） 。
But while St. Thomas thus held back from the essential point of the doctrine, he himself laid down the principles which, after they had been drawn together and worked out, enabled other minds to furnish the true solution of this difficulty from his own premises.不过，虽然在圣托马斯举行，因此，从最重要的一点，该学说认为，他自己订下的原则，其中后，他们已制定了一起，并拟定中，使其他的头脑，以提供真正的解决这个困难，从自己的处所。
In the thirteenth
century the opposition was largely due to a want of clear insight into the
subject in dispute.在13世纪的反对，主要是因为他们看到希望的清楚的洞察到受争议。 The word "conception" was used in
different senses, which had not been separated by careful
definition.用"概念" ，用在不同的含义，它们并没有得到相隔小心界定。 If St. Thomas, St. Bonaventure, and
other theologians had known the doctrine in the sense of the definition of 1854,
they would have been its strongest defenders instead of being its
opponents.如果圣托马斯，圣文德，以及其他神学家已知道该学说在意义上的定义，
1854年，他们将被其强烈的捍卫者而不是被其对手。 We may formulate the question discussed
by them in two propositions, both of which are against the sense of the dogma of
1854:我们可以拟定议题进行讨论，他们在两个命题，这两者都是对常识的教条的1854年：
The theologians forgot that between sanctification before infusion, and sanctification after infusion, there was a medium: sanctification of the soul at the moment of its infusion.该神学家忘之间成圣前输液，并成圣输液后 ，有一个中等：成圣的灵魂，目前其输液。 To them the idea seemed strange that what was subsequent in the order of nature could be simultaneous in point of time.他们的想法似乎是奇怪的是，是什么以后，在议事程序的性质，可以同时在的时间点。 Speculatively taken, the soul must be created before it can be infused and sanctified but in reality, the soul is created snd sanctified at the very moment of its infusion into the body. speculatively采取的，一个是灵魂，我们必须创造，然后才可以进行灌输和神圣化，但在现实生活中，灵魂，是创造了苏州高新神圣化，在非常时刻，其输液进入人体。 Their principal difficulty was the declaration of St. Paul (Romans 5:12) that all men have sinned in Adam.他们的主要困难是该宣言的圣保禄（罗马书5时12分） ，所有男人都去犯罪，在亚当。 The purpose of this Pauline declaration, however, is to insist on the need which all men have of redemption by "Christ".这项议案的目的，宝莲宣言，然而，就是要坚持必须在所有男人都赎买的"基督受难记" 。 Our Lady was no exception to this rule.圣母也不例外，这一规则。 A second difficulty was the silence of the earlier Fathers.第二个困难是沉默的较早的父亲。 But the divines of those times were distinguished not so much for their knowledge of the Fathers or of history, as for their exercise of the power of reasoning.但divines那个时候的区分不是那么多，为自己的知识的父亲或历史的，因为他们行使权力的推理。 They read the Western Fathers more than those of the Eastern Church, who exhibit in far greater completeness the tradition of the Immaculate Conception.他们阅读西方的父亲多于那些东部教会，他们的证物大得多完整性传统的圣母无染原罪。 And many works of the Fathers which had then been lost sight of have since been brought to light.和许多工程的父亲曾然后被忽略已被揭示。 The famous Duns Scotus (d. 1308) at last (in III Sent., dist. iii, in both commentaries) laid the foundations of the true doctrine so solidly and dispelled the objections in a manner so satisfactory, that from that time onward the doctrine prevailed.著名duns scotus （四1308 ）在昨（在三派，区三中，无论是评论）奠定了基础，真正的教义，所以扎实消除了反对意见的方式，使令人满意的，从当时起，学说占了上风。 He showed that the sanctification after animation -- sanctificatio post animationem -- demanded that it should follow in the order of nature ( naturae ) not of time ( temporis ); he removed the great difficulty of St. Thomas showing that, so far from being excluded from redemption, the Blessed Virgin obtained of her Divine Son the greatest of redemptions through the mystery of her preservation from all sin.他表示，成圣后，动画-s anctificatio邮政a nimationem-要求它应该遵循的秩序，性质（n a turae），而不是时间（属时） ;撤了很大的困难，圣托马斯显示，至目前为止，从排除从赎回，圣方获得了她的神圣儿子最大的赎回要求，通过神秘的，她从保存所有罪过。 He also brought forward, by way of illustration, the somewhat dangerous and doubtful argument of Eadmer (S. Anselm) "decuit, potuit, ergo fecit."他还提出，为了更好地加以说明，有点危险和令人怀疑的论据eadmer （第anselm ） " decuit ， potuit ，号ETM fecit " 。
From the time of Scotus not only did the doctrine become the common opinion at the universities, but the feast spread widely to those countries where it had not been previously adopted.从时间的scotus不但学说成为共同意见，在各大学，但盛宴广泛传播到那些国家，它以前没有通过。 With the exception of the Dominicans, all or nearly all, of the religious orders took it up: The Franciscans at the general chapter at Pisa in 1263 adopted the Feast of the Conception of Mary for the entire order; this, however, does not mean that they professed at that time the doctrine of the Immaculate Conception.除与多米尼加，所有或几乎所有的宗教命令了起来：方济会在一般章在比萨，在通过第1263号节日的概念，玛丽为整个秩序;这一点，然而，这并不意味着他们自称在那个时候，学说的圣母无染原罪。 Following in the footsteps of their own Duns Scotus, the learned Petrus Aureolus and Franciscus de Mayronis became the most fervent champions of the doctrine, although their older teachers (St. Bonaventure included) had been opposed to it.继在步其后尘，他们自己的duns scotus ，据悉， Petrus餐厅aureolus济mayronis成了最热切冠军的学说，虽然他们的老教师（圣文德包括在内）已表示反对。 The controversy continued, but the defenders of the opposing opinion were almost entirely confined to the members of the Dominican Order.争论仍在继续，但捍卫者的反对意见的人几乎完全局限于成员多米尼加秩序。 In 1439 the dispute was brought before the Council of Basle where the University of Paris, formerly opposed to the doctrine, proved to be its most ardent advocate, asking for a dogmatical definition.在1439年的争议提交安理会的巴塞尔如巴黎大学，前身是反对中庸之道，被证明是其最殷切的主张，要求一个dogmatical定义。 The two referees at the council were John of Segovia and John Turrecremata (Torquemada).两位裁判员在安理会被约翰的塞哥维亚和约翰turrecremata （ torquemada ） 。 After it had been discussed for the space of two years before that assemblage, the bishops declared the Immaculate Conception to be a doctrine which was pious, consonant with Catholic worship, Catholic faith, right reason, and Holy Scripture; nor, said they, was it henceforth allowable to preach or declare to the contrary (Mansi, XXXIX, 182).之后，它已讨论的空间，二年前集合，主教团宣布圣母无染原罪是一个学说是虔诚，辅音与天主教崇拜，信仰天主教，权，因此，和神圣的经文，也没有说，他们被从此，它允许的，以说教或申报正好相反（曼西，第39届， 182号） 。 The Fathers of the Council say that the Church of Rome was celebrating the feast.父亲对安理会说，罗马教会庆祝这个节日。
This is true only in a certain sense.这是事实，只有在一定的意义。 It was kept in a number of churches of Rome, especially in those of the religious orders, but it was not received in the official calendar.这是保存在一些教堂的罗马，尤其是在那些对宗教命令，但它并没有收到，在官方的日历。 As the council at the time was not ecumenical, it could not pronounce with authority.作为安理会在当时环境并不合一，它不能发音与权威。 The memorandum of the Dominican Torquemada formed the armoury for all attacks upon the doctrine made by St. Antoninus of Florence (d. 1459), and by the Dominicans Bandelli and Spina.备忘录多米尼加torquemada形成了军械库，为所有攻击后，该学说所作的，由圣antoninus佛罗伦萨（四1459 ） ，以及由多米尼加班德利和脊柱。
By a Decree of 28 February, 1476, "Sixtus IV" at last adopted the feast for the entire Latin Church and granted an indulgence to all who would assist at the Divine Offices of the solemnity (Denzinger, 734).通过一项法令， 1476年2月28日， " Sixtus的四" ，在去年通过了盛宴，为整个拉丁美洲教会和发放金额，以放纵自己的一切，他们将协助在神圣办事处的严肃性（登青格， 734 ） 。 The Office adopted by "Sixtus IV" was composed by Leonard de Nogarolis, whilst the Franciscans, since 1480, used a very beautiful Office from the pen of Bernardine dei Busti ( Sicut Lilium ), which was granted also to others (eg to Spain, 1761), and was chanted by the Franciscans up to the second half of the nineteenth century.该办事处通过" Sixtus的四号"是由安仔德nogarolis ，虽然济， 1480年以来，用了一个很漂亮的办公室，从用笔的bernardine dei布斯蒂（ sicut百合 ） ，这是理所当然的，也给他人（如西班牙， 1761 ） ，并高喊着，由济落实第二次十九世纪下半叶。 As the public acknowledgment of the feast of "Sixtus IV" did not prove sufficient to appease the conflict, he published in 1483 a constitution in which he punished with excommunication all those of either opinion who charged the opposite opinion with heresy (Grave nimis, 4 Sept., 1483; Denzinger, 735).由于公众认同的节日" Sixtus的四" ，没有足够的证明来平息冲突，他发表了1483年宪法，他在其中处以禁教所有这些，均民意的人被控相反意见与异端（严重尼米斯， 4 9月，为1483个;登青格， 735页） 。 In 1546 the Council of Trent, when the question was touched upon, declared that "it was not the intention of this Holy Synod to include in the decree which concerns original sin the Blessed and Immaculate Virgin Mary Mother of God" (Sess. V, De peccato originali, v, in Denzinger, 792).在1546号决议，安理会的遄达，当问题被触及，声称： "这是不是有意的，这神圣的主教，以包括在该法令涉及原罪之和圣母无染原罪圣母玛利亚天主之母" （ sess.五，德peccato originali ，五，在登青格， 792 ） 。 Since, however, this decree did not define the doctrine, the theological opponents of the mystery, though more and more reduced in numbers, did not yield.但是，由于这项法令并没有确定论，神学对手的奥秘，虽然越来越多的减少数量，并没有屈服。 "St. Pius V" not only condemned proposition 73 of Baius that "no one but "Christ" was without original sin, and that therefore the Blessed Virgin had died because of the sin contracted in Adam, and had endured afilictions in this life, like the rest of the just, as punishment of actual and original sin" (Denzinger, 1073) b