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I thought this does a very good job of showing why the IC makes sense and posted it in this forum because it seems this questions always comes up here.
The Glories of Mary by St. Alphonsus de Liguori: Doctor of the Church
marys-touch.com/Glories/DiscI.htm
The Holy Ghost says that the glory of a man is from the honor of his father, and a father without honor is the disgrace of the son (“Gloria enim hominis, ex honore patris ejus; et dedecus filii, pater sine honore”—Ecclus. iii. 13). “Therefore it was,” says an ancient writer, that Jesus preserved the body of Mary from corruption after death; for it would have redounded to his dishonor had that virginal flesh with which he had clothed himself become the food of worms." For he adds, “Corruption is a disgrace of human nature; and as Jesus was not subject to it, Mary was also exempted; for the flesh of Jesus is the flesh of Mary” (“Putredo namque humanae est opprobrium conditionis a quo cum Jesus sit alienus, natura Mariae excipitur; caro enim Jesu, caro Mariae est”). But since the corruption of her body would have been a disgrace for Jesus Christ, because he was born of her, how much greater would the disgrace have been, had he been born of a mother whose soul was once infected with the corruption of sin?
and of course, gives some relevant quotes: But on no account can I omit the opinions of the holy Fathers on this subject, whereby to show their unanimity in conceding this privilege to the divine Mother.
St. Ambrose says, “Receive me not from Sarah, but from Mary; that it may be an uncorrupted Virgin, a Virgin free by grace from every stain of sin” (“Suscipe me non ex Sara, sed ex Maria, ut incorrupta sit Virgo, sed Virgo per gratiam ab omni integra labe peccati”—In Ps. cxviii. s. 22).
Origen, speaking of Mary, asserts that “she was not infected by the venomous breath of the serpent” (“Nec serpentis venenosis afflatibus infecta est”—In Div. hom. 1).
St. Ephrem, that “she was immaculate, and remote from all stain of sin” (“Immaculata et ab omni peccati labe alienissima”—Orat. Ad Deip.).
As ancient writer, in a sermon, found amongst, the words of St. Augustine, on the words “Hail, full of grace,” says, “By these words the angel shows that she was altogether (remark the word ‘altogether’) excluded from the wrath of the first sentence, and restored to the full grace of blessing” (“Ave ‘gratia plena!’ Quibus verbis ostendit ex integro iram exclusam primae sententiae, et plenam benedictionis gratiam restitutam”—*Serm.*E. B. app.).
The author of an old work, called the Breviary of St. Jerome, affirms that “that cloud was never in darkness, but always in light” (“Nubes illa non fuit in tenebris, sed simper in luce”—Brev. In Ps. 77).
St. Cyprian, or whoever may be the author of the work on the 77th Psalm, says, “Nor did justice endure that that vessel of election should be open to common injuries; for being far exalted above others, she partook of their nature, not of their sin” (“Nec sustinebat justitia ut illud Vas electionis communibus lassaretur injuriis; quoniam, plurimum a caeteris differens, natura communicabat, non culpa”—De Chr. Op. De Nat.).
St. Amphilochius, that “He who formed the first Virgin without deformity, also made the second one without spot or sin” (“Qui antiquam illam virginem sine probro condidit, ipse et secundam sine nota et crimine fabricatus est”—In S. Deip. et Sim.).
St. Sophronius, that “the Virgin is therefore called immaculate, for in nothing was she corrupt” (“Virginem ideo dici immaculatam, quia in nullo corrupta est”—In Conc. Oecum. 6, act. 11).
St. Ildephonsus argues, that “it is evident that she was free from original sin” (“Constat eam ab omni originali peccato fuisse immunem”—Cont. Disp. De Virginit. M.).
St. John Damascene says, that “the serpent never had any access to this paradise” (“Ad hunc paradisum serpens adytum non habuit”—In Dorm. Deip. or. 2).
St. Peter Damian, that “the flesh of the Virgin, taken from Adam, did not admit of the stain of Adam” (“Caro Virginis, ex Adam assumpta, maculas Adae non admisit”—In Assumpt.).
St. Bruno affirms, “that Mary is that uncorrupted earth which God blessed, and was therefore free from all contagion of sin” (“Haec est incorrupta terra illa cui benedixit Dominus, ab omni propterea peccati contagione libera”—In Ps. ci).
St. Bonaventure, “that our Sovereign Lady was full of preventing grace for her sanctification; that is, preservative grace against the corruption of original sin” (“Domina nostra fuit plena gratia praeveniente in sua sanctificatione, gratis scilicet praeservativa contra foeditatem originalis culpae”—De B. V. s. 2).
Happy belated Feast day of the Immaculate Conception!
The Glories of Mary by St. Alphonsus de Liguori: Doctor of the Church
marys-touch.com/Glories/DiscI.htm
The Holy Ghost says that the glory of a man is from the honor of his father, and a father without honor is the disgrace of the son (“Gloria enim hominis, ex honore patris ejus; et dedecus filii, pater sine honore”—Ecclus. iii. 13). “Therefore it was,” says an ancient writer, that Jesus preserved the body of Mary from corruption after death; for it would have redounded to his dishonor had that virginal flesh with which he had clothed himself become the food of worms." For he adds, “Corruption is a disgrace of human nature; and as Jesus was not subject to it, Mary was also exempted; for the flesh of Jesus is the flesh of Mary” (“Putredo namque humanae est opprobrium conditionis a quo cum Jesus sit alienus, natura Mariae excipitur; caro enim Jesu, caro Mariae est”). But since the corruption of her body would have been a disgrace for Jesus Christ, because he was born of her, how much greater would the disgrace have been, had he been born of a mother whose soul was once infected with the corruption of sin?
and of course, gives some relevant quotes: But on no account can I omit the opinions of the holy Fathers on this subject, whereby to show their unanimity in conceding this privilege to the divine Mother.
St. Ambrose says, “Receive me not from Sarah, but from Mary; that it may be an uncorrupted Virgin, a Virgin free by grace from every stain of sin” (“Suscipe me non ex Sara, sed ex Maria, ut incorrupta sit Virgo, sed Virgo per gratiam ab omni integra labe peccati”—In Ps. cxviii. s. 22).
Origen, speaking of Mary, asserts that “she was not infected by the venomous breath of the serpent” (“Nec serpentis venenosis afflatibus infecta est”—In Div. hom. 1).
St. Ephrem, that “she was immaculate, and remote from all stain of sin” (“Immaculata et ab omni peccati labe alienissima”—Orat. Ad Deip.).
As ancient writer, in a sermon, found amongst, the words of St. Augustine, on the words “Hail, full of grace,” says, “By these words the angel shows that she was altogether (remark the word ‘altogether’) excluded from the wrath of the first sentence, and restored to the full grace of blessing” (“Ave ‘gratia plena!’ Quibus verbis ostendit ex integro iram exclusam primae sententiae, et plenam benedictionis gratiam restitutam”—*Serm.*E. B. app.).
The author of an old work, called the Breviary of St. Jerome, affirms that “that cloud was never in darkness, but always in light” (“Nubes illa non fuit in tenebris, sed simper in luce”—Brev. In Ps. 77).
St. Cyprian, or whoever may be the author of the work on the 77th Psalm, says, “Nor did justice endure that that vessel of election should be open to common injuries; for being far exalted above others, she partook of their nature, not of their sin” (“Nec sustinebat justitia ut illud Vas electionis communibus lassaretur injuriis; quoniam, plurimum a caeteris differens, natura communicabat, non culpa”—De Chr. Op. De Nat.).
St. Amphilochius, that “He who formed the first Virgin without deformity, also made the second one without spot or sin” (“Qui antiquam illam virginem sine probro condidit, ipse et secundam sine nota et crimine fabricatus est”—In S. Deip. et Sim.).
St. Sophronius, that “the Virgin is therefore called immaculate, for in nothing was she corrupt” (“Virginem ideo dici immaculatam, quia in nullo corrupta est”—In Conc. Oecum. 6, act. 11).
St. Ildephonsus argues, that “it is evident that she was free from original sin” (“Constat eam ab omni originali peccato fuisse immunem”—Cont. Disp. De Virginit. M.).
St. John Damascene says, that “the serpent never had any access to this paradise” (“Ad hunc paradisum serpens adytum non habuit”—In Dorm. Deip. or. 2).
St. Peter Damian, that “the flesh of the Virgin, taken from Adam, did not admit of the stain of Adam” (“Caro Virginis, ex Adam assumpta, maculas Adae non admisit”—In Assumpt.).
St. Bruno affirms, “that Mary is that uncorrupted earth which God blessed, and was therefore free from all contagion of sin” (“Haec est incorrupta terra illa cui benedixit Dominus, ab omni propterea peccati contagione libera”—In Ps. ci).
St. Bonaventure, “that our Sovereign Lady was full of preventing grace for her sanctification; that is, preservative grace against the corruption of original sin” (“Domina nostra fuit plena gratia praeveniente in sua sanctificatione, gratis scilicet praeservativa contra foeditatem originalis culpae”—De B. V. s. 2).
Happy belated Feast day of the Immaculate Conception!
