Catholicism

(This one is written after some study and research done... I compiled the information from different sources. So it is not exactly my own writing. )

Among the many names of our Blessed Mary, Mother of God, Mother of Christ, the Immaculate Conception is one of them.

The doctrine of the Immaculate Conception teaches that the moment Mary's soul was infused into her body, she was sanctified by God's grace and protected from Original sin unto her death. Her soul was never displeasing to God, becasue it has never been stained with Original Sin. She never committed so much as a venial sin in her life.

To believe that a human creature can be made so free from Original Sin by God, requires faith in God's omnipotence. He can create humans, it is also within his power to create one and protect her from sinning. We can't doubt God's ability in this. So the question is why must He make her so pure?

Mary and Christ prophesized together in Genesis

The scriptures never explicitly teach this doctrine. However, there are many places in the scripture that do support this doctrine. "I will put enmities between thee and the woman, and thy seed and her seed, she shall crush thy head, and thou shalt lie in wait for her heel" (Gen 3:15). Notice how Gen 3:15 speaks of the enmity between the Satan and the Woman, and her offspring. Indeed, now by calling her our Mother, we are her offspring. As her offspring, we are all enemies of the Devil.

Christ the new Adam, Mary the new Eve

Just as Jesus is the new Adam, so Mary is the new Eve. With a answer "Behold, I am the handmaid of the Lord; let it be to me according to your word." Mary's obedience helped to make happen the salvation plan of God to reverse the death brought upon our human race by the disobedience of Eve.

Mary, Full of Grace

The Angel Gabriel said to Mary "Hail, full of grace, the Lord is with thee, blessed art thou among women" (Luke 1:28).

It seems that many Bible versions read "O Favored one" instead of "Full of grace". However, "O favored one is a weak translation. The original Greek word "Kecharitomene" actually really literally reads "Constantly filled with Grace". Even the Vulgate, the first Bible in Latin reads "Gracia Plena" meaning "full of grace". Mary was filled with Grace, which she could not be, if she was in a state of sin. What's more Angel Gabriel called her "Blessed among women".

She had to be a worthy vessel of Christ

Consider the Ark of the Covenant. The Ark was considered the Holy of Holies. God even meticulously outlined the building of the Ark. The Holy Spirit inspired the artisan who built it. The Ark was perfect and holy to bear the Presence of the Holy One of Israel. So Holy, few could even touch it. (Num 4:15, 2 Sam 6:2-7).

What about Mary? The Bearer of the all-Holy God? She had to be truly Holy indeed. Can you understand why she was preserved from Original Sin? She was someone set apart to hold within her very womb, the Holy Messiah. It is no wonder God made her so holy. How could God be contained in an unholy vessel?

Early Christian Witness

"The report concerning the child was noised abroad in Bethlehem. Some said, 'The Virgin Mary has given birth before she was married two months.' And many said, 'She has not given birth; the midwife has not gone up to her, and we heard no cries of pain.'" (Ascension of Isaiah 11; c. 70 AD)

Since labor pains are the result of the Fall, specifically Eve's transgression, early Christians were implicitly admitting that Mary was exempt from the results of the Fall!

"You (Jesus) alone and your Mother are more beautiful than any others, for there is no blemish in you nor any stains upon your Mother. Who of my children can compare in beauty to these?" (Ephraim the Syrian, Nisibene Hymns 27:8; c. 361 AD).

"Come, then, and search out your sheep, not through your servants or hired men, but do it yourself. Lift me up bodily and in the flesh, which is fallen in Adam. Lift me up not from Sara but from Mary, virgin not only undefiled but a virgin whom grace had made inviolate, free of every stain of sin" (Ambrose of Milan, Commentary on Psalm 118 22::30; c. 387 AD).