Tertullianc. 208 · Origen of Alexandriac. 233 · John Chrysostomc. 390Had faults
Several early writers speak of Mary's faults: Tertullian counts her among the unbelieving relatives, Origen reads Simeon's sword as Mary herself scandalized at the Passion, and Chrysostom speaks of vainglory and asking at the wrong time. 234
Irenaeus of Lyonsc. 180 · Augustine of Hippoc. 415 · Council of Trent1547 · Synod of Jerusalem (Orthodox)1672No personal sin
Long before, Irenaeus had set Mary against Eve: what the virgin Eve bound by unbelief, the virgin Mary loosed by faith. Augustine, against Pelagius, excepted Mary alone from any talk of sin, for the Lord's honor. That became the common view, East and West. 1567
Pius IX1854Immaculate Conception
In 1854 the Catholic Church defined that Mary was preserved from original sin from her conception. The Orthodox and Protestants do not accept this definition. 8
ApostolicBefore NicaeaNicaea and afterMiddle AgesReformation to today
Scroll through the centuries, or tap a dot. JK move between witnesses.
Before Nicaea
150–325
180c. AD
No personal sin
Irenaeus of Lyons c. 130–c. 202 ADAgainst Heresies 3.22.4
For what the virgin Eve bound by unbelief, the virgin Mary loosed by faith.
The sentence before this one says that the knot of Eve's disobedience was loosed by Mary's obedience: Eve, seduced, became the cause of death for the whole race, and Mary, believing the angel, became the cause of salvation. It is the earliest statement of Mary as the new Eve. This part of Against Heresies survives in its ancient Latin translation.
Full English of this work is being translated
Quod enim alligavit virgo Eva per incredulitatem, hoc virgo Maria solvit per fidem.Harvey (1857), vol. 2, Latin · English: translated for this page from the Latin
208c. AD
Had faultsIndirect: does not say it outright
Tertullian c. 155–c. 220 ADOn the Flesh of Christ 7.9–13
Did Christ use this saying, "Who is my mother, and who are my brothers?", fittingly, to strike at the unbelief of those standing outside, or to shake off the importunity of those calling him away from his work? ... When indignation denies parents, it does not deny them; it rebukes them.
Against Marcion, who used the verse to deny Christ had a mother. Tertullian counts Mary among the unbelieving relatives of Mark 3:21.
Full English of this work is being translated
indigue usus est hoc dicto ad percutiendam incredulitatem foris stantium vel ad excutiendam importunitatem ab opere revocantium? ... Cum indignatio parentes negat, non negat, sed obiurgat.Quinti Septimii Florentis Tertulliani Quae Supersunt Omnia Tertullian Franz Oehler T. O. Weigel Leipzig 1854 2 HathiTrust (Perseus canonical-latinLit TEI, urn:cts:latinLit:stoa0275.stoa012) · English: translated for this page from the Latin
233c. AD
Had faults
Origen of Alexandria c. 185–c. 254 ADHomilies on Luke 17.6–7
What are we to think? When the apostles were scandalized, was the mother of the Lord free from scandal? If she did not suffer scandal in the Lord's Passion, Jesus did not die for her sins. ... Yes, Mary too was scandalized at that time. ... The sword of unbelief will pass through you, and you will be struck by the blade of doubt.
On Luke 2:35, Simeon's sword. Origen argues from the Lord's word that all would be scandalized that night, Peter included, and from Romans 3:23, quoted in the homily, that all sinned and need God's glory: Mary, he says, was scandalized at the cross, and the sword that pierced her soul was unbelief and doubt. The homilies survive in Jerome's Latin translation; a Greek fragment of this passage also survives.
Full English of this work is being translated · Source text
Quid putamus, quod scandalizatis apostolis mater Domini a scandalo fuerit immunis? Si scandalum in Domini passione non passa est, non est mortuus Jesus pro peccatis ejus. ... utique et Maria illo tempore scandalizata est. ... pertransibit infidelitatis gladius, et ambiguitatis mucrone ferierisLommatzsch, Origenis opera omnia, vol. 5 (1835), Homily 17 · English: translated for this page from the Latin
Nicaea to Chalcedon
325–451
390c. AD
Had faults
John Chrysostom c. 349–407 ADHomilies on Matthew 44.1, on Matthew 12:46–50
So here too he healed the disease of vainglory and gave his mother the honor due to her, though she asked at the wrong time.
Chrysostom thinks Mary and the brothers wanted to show their authority over Jesus before the crowd, as at Cana. Several Greek fathers spoke of Mary's faults this way.
Full English of this work is being translated
Οὕτω δὴ καὶ ἐνταῦθα τῆς τε κενοδοξίας τὸ νόσημα ἰάσατο, καὶ τὴν πρέπουσαν τιμὴν τῇ μητρὶ ἀπέδωκε, καίτοι καὶ ἄκαιρα αἰτούσῃ.Migne PG 57/58; Khazarzar Digital Patrology text, checked against the PG scan · English: translated for this page from the Greek
415c. AD
No personal sin
Augustine of Hippo 354–430 ADOn Nature and Grace 36.42
Except, then, the holy Virgin Mary, about whom, for the honor of the Lord, I want no question at all to be raised when we are dealing with sins.
Pelagius had listed Mary among the sinless. Augustine agrees for her alone, asking how we can know what more grace she was given. He still held she was born with original sin. The Migne scan is poor here; the quote follows the standard text.
Full English of this work is being translated · Source text
Excepta itaque sancta virgine Maria, de qua propter honorem Domini nullam prorsus cum de peccatis agitur, haberi volo quaestionemMigne PL 44 (1845), De natura et gratia 36.42 · English: translated for this page from the Latin
Reformation
1500–1700
1547AD
No personal sin
Council of TrentSession 6 Canon 23
except by a special privilege from God, as the Church holds in regard of the Blessed Virgin
Trent says no one avoids all venial sins for a whole life except by special privilege, "as the Church holds of the Blessed Virgin".
the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin
Defined as Catholic dogma in 1854 after centuries of debate (Bernard and Aquinas questioned it; Duns Scotus defended it).
These writers also matter for this question. Their texts will join the timeline above once they are translated.
360
Ephrem the Syrian, Carmina Nisibena 27.8
"You and your mother alone are wholly beautiful; no stain is in you." Syriac.
How this page was made
Every early quote was read in its Greek or Latin and translated for this page by Claude (Opus 5.5) on 13 October 2026. Each line names the printed edition it was read from. A quote marked indirect does not state the answer outright; read its note. A writer's silence is never counted as an answer.