This dogma fits the current Latin framework to further Christ mission. However, when The Church accepts the abstract state of orginal sin concept, eventually (like Adam & Eve, Fruit, Snake, and Eden), it is likely that us Church may go through the following adjustment:
- As a former Archbishop of France questioned, why make a dogma of something that did not originate from Scripture or Tradition? The original proponents of the Feast of the Conception, rooted in Byzantine tradition, view the Immaculate Conception as a Western philosophical construct aimed at maintaining abstract consistency. Despite Don Scotus' attempt to align this preservation with Christ as her savior, this dogma arguably diminishes Mary’s heroic actions by rendering her less like us commoners.
- The cases of St. Catherine Labouré and St. Bernadette raise similar questions. Did Bernadette witness Mary through divine grace manifesting in her mind, or was it truly Mary herself who appeared? Did St. Catherine see the inscription on the Miraculous Medal letter by letter, if so it would be interested if someone asked her how the letter looked like and how it curved, or rather, was it a conceptual grasp that she articulated in her writing?
- As Jesus did not seek to correct all factual inconsistencies in Mosaic Law, it is perhaps fitting for His followers to adopt the same attitude. Nitpicking factual details risks alienating others from Christ. If Mary chose to bear the title 'Immaculate Conception' to resolve centuries-long debates within Catholic vocabulary, this could itself be seen as heroic acceptance of human failure. However, 'conceived without sin' on the Labouré medal may not necessarily imply that Mary lacked the innate tendencies of humanity. If she were entirely without them, she would be more of a mutant than truly human. Similarly, St. Bernadette noted that Mary did not provide her name in the earlier appearances, which suggests the title 'Immaculate Conception' may have been insignificant to her in the first place.
- If original sin is a linguistic invention of Augustine, and its definitions across sui iuris Churches after Trent differ significantly from his original concept, then the philosophical framework surrounding original sin remains abstract and lacking universality.
One factual explanation could be that Mary was making a point that She indeed without original sin in the sense of the 'cursed, passed-down guilt', not different from us (claimed by Byzantine tradition). Perhaps Mary herself was setting an example of using the Latin framework despite its flaws.