''Mark Eugenicus (1392–1447), disciple of Palamas and pillar of orthodoxy at [the Council of Ferrara-Florence] ... offers a synthesis of the entire [immaculatist] development, not only in favor of doctrinal certitude of the mystery of the Immaculate Conception in eastern tradition, but [also] of its profound links with key doctrinal questions concerning the Trinity: the filioque and the mission of the Spirit. This development might well be considered a proximate preparation for the subsequent decisions of the Franciscan theologian, Francesco della Rovere[,] who, as Pope Sixtus IV, inserted the feast into the universal calendar of the Roman Church [cf. the 1476 apostolic constitution Cum Praeexcelsa]. ...
"[T]he [immaculatist] synthesis of Mark Eugenicus is not the result of a study of Scotus, but of long meditation on the explicit Greek tradition concerning the Immaculate Conception, just as the work of Scotus, though paralleling the Greek tradition is not, immediately at least, dependent upon it. Nonetheless, the Greek patristic tradition and the 'metaphysical' Mariology of Scotus stand in substantial agreement. Once recognized, it also inspires both study of that Oriental tradition and its more explicit incorporation into Latin Mariology, as in fact occurred during the fifteenth century before and after the Council of Florence. As Fr. Kappes notes, that advancement is reflected in the solemn definition of the dogma by Bl. Pius IX in 1854, and subsequently in the work of St. Maximilian M. Kolbe."*
-- Fr. Peter M. Fehlner, FI, "Preface" to Fr. Christiaan Kappes, The Immaculate Conception: Why Thomas Aquinas Denied, While John Duns Scotus, Gregory Palamas, & Mark Eugenicus Professed the Absolute Immaculate Existence of Mary (New Bedford, MA: Academy of the Immaculate, 2014)
* This post is meant to be read after this and before this.
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