LUKE: 1.72: 60/3, 81/17–18
GENESIS: 37.3: 81/20
GENESIS: 37.23, 32: 81/20
2 SAMUEL: 13.19: 81/20
1 CHRONICLES: 29.2: 81/20
MATTHEW: 12.44: 81/20
JAMES: 2.3: 81/20
130/24–25
And as . . .
myracles. Cf. CWM 8/1.247/36–37.
brethern] ed., bethern 1531,
brethren 1573
131/1–6
deed saintes . . .
affirmeth the contrary. Cf. CWM 8/ 1.268/5 and CWM
8/2.248/8–10.
131/2
Thomas ... full of miracles. The
biography of Thomas Aquinas by Bernard Gui OP (1324) dedicated its third part
to the recital of 102 miracles through Thomas's intercession that
occurred between his death in 1274 and his canonization in
1323. Bonino Mombrizio's Sanctuarium seu vitae
sanctorum (1477; critical edition in 2 vols., Paris: Fontemoing, 1910) offered a selection
from Gui's life (2.565–88), but gave only the introduction to the third
part and related just one of the miracles, cf. 46/33n. (JW)
131/3
our lady . . .
originall sinne. Aquinas held that Mary was conceived but not
born in original sin (Summa III, Q. 27, Art. 1).
The feast of Mary's Conception was allowed at
that time, but was not extended to the universal church. Thomas took it as the celebration of
Mary's sanctification in her mother's womb.
The English Franciscan William of Ware taught that Mary was conceived immaculately, following a preference for attributing the
highest prerogatives to her. Duns Scotus took up this principle and
argued that Christ, as the most perfect mediator, found the more perfect
way to save his mother by preserving her from original sin.
Scotus admitted this teaching was not stated in Scripture, but held it
was enough that Scripture and the Fathers did not rule it out, cf. Quaestiones in tertium Librum Sententiarum, Dist.
3, Q. 1 (Opera Omnia 14.157).
Dominican theologians argued against Scotus, but even the canonization
of Thomas in 1323 could not stem the tide of popular
devotion in favor of the Immaculate Conception. In 1438 it
was taught by the Council of Basel but after Eugenius IV (pope, 1431–47)
had withdrawn his legate. Tyndale alludes to Sixtus IV (pope, 1471–84),
a Franciscan who favored the Immaculate Conception and
decreed in 1483 that it is safe to preach but wrong for holders of
either view to charge the other side with heresy. Among his
condemnations of scholastic disputations (Obedience B7v—B8, R5), Tyndale cites this controversy over the
Immaculate Conception (Obedience C3). (JW)
In a letter written to a Dominican, Erasmus takes the Franciscan position
that Mary is free of original as well as personal sin.
Cf. Ep. 1196, To [Vincentius Theoderici], [Louvain, c. middle of March,
1521] (Allen 4.465/58–59; CWE 8.178/66–67). In 1509 four Dominicans were burnt at the stake in Bern for faking apparitions in
which Mary voiced her opposition to the teaching of the Immaculate Conception. Cf. "The Seraphic Funeral," 1531, Colloquies (ASD 1/3.693/233–43; CWE
40.1007/10–21). More attributed the discovery of this fraud to divine
providence (CWM 6/1.88/32–35).