No one has to as you say “prop” up Our Lord’s mother.
Since 1517, non-Catholic Christians interpret this verse to
say...seee...Mary isn’t extra special. Nor is she in Our Lord’s eyes.
Proof again, private interpretation of Scripture is a heresy.
For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother”.
What human person followed the will of God the Father more
than Mary? Proof, the first words to Mary from God the
Father in greeting...”Hail full of grace.” That’s pretty
special. Full of grace means full of God. Mary is sinless.
I’ll have to post for others, you are too set, Satan’s rejection of Mary when he heard the plan of Redemption.
You are dear though...
Who will crush the head....?
Take a few moments and watch a short Youtube, The Vortex. Michael Voris answers better than I can the question, who is the “woman” in Genesis 3:15? He explains and returns the Latin Vulgate.
http://www.youtube.com/watch?v=zMygWgRGw_Y
I guess you believe St. Augustine was also guilty of "private interpretation" then? Here are a few of his writings concerning the issue of anyone's sinlessness BESIDES our Lord Jesus Christ:
From http://www.aomin.org/aoblog/index.php?itemid=4165:
Moreover, just a short time before writing "On Nature and Grace," Augustine wrote "On Merits and Forgiveness of Sins," in which he spoke more clearly:
And again...
Likewise, at the very end of his life, in his "Unfinished Work in Answer to Julian," Augustine wrote something similar:
And if you will not accord weight to the testimony of an unfinished work, consider what Augustine wrote in his letters.
First, his letter to Jerome that was the same year as his publication of "On Nature and Grace":
Second, his letter to Optatus about two years later:
And then again to Optatus five years after writing "On Nature and Grace":
And while my correspondent simply asserts that Augustine did not come up with the content quoted in "On Nature and Grace," we can prove that Augustine -- in holding to the universality of original sin to those born from sexual intercourse -- was following his teacher Ambrose.
Saint Ambrose of Milan, Exposition of the Holy Gospel according to Saint Luke, trans. Theodosia Tomkinson (Etna: Center for Traditionalist Orthodox Studies, 1998), Book II, §56, p. 59.
Ambrose (c. 339-97):
No Conception is without iniquity, since there are no parents who have not fallen. (Nec conceptus iniquitatis exsors est, quoniam et parentes non carent lapsu. ) Prophetae David ad Theodosium Augustum, Caput XI, PL 14:873; for translation, see I. D. E. Thomas, The Golden Treasury of Patristic Quotations (Oklahoma City: Hearthstone Publishing, 1996), p. 258.
Ambrose (c. 339-97):
So, then, no one is without sin except God alone, for no one is without sin except God. Also, no one forgives sins except God alone, for it is also written: Who can forgive sins but God alone? And one cannot be the Creator of all except he be not a creature, and he who is not a creature is without doubt God; for it is written: They worshipped the creature rather than the Creator, Who is God blessed for ever. God also does not worship, but is worshipped, for it is written: Thou shalt worship the Lord thy God, and Him only shall thou serve. NPNF2: Vol. X, On the Holy Spirit, Book III, Chapter 18, §133.
Ambrose (c. 339-97):
Let us therefore consider whether the Holy Spirit have any of these marks which may bear witness to His Godhead. And first let us treat of the point that none is without sin except God alone, and demand that they prove that the Holy Spirit has sin. NPNF2: Vol. X, On the Holy Spirit, Book III, Chapter 18, §134.
And we don't have to speculate whether Augustine was consciously agreeing with Ambrose:
Augustine (354-430 AD):
Say to this man [i.e., Ambrose], if you dare, that he makes the devil the creator of human beings who are born from the union of both sexes. He, after all, exempted Christ alone from the bonds of the guilty race, because he was born of a virgin. All the others coming after Adam are born under the debt of sin, the sin which the devil, of course, planted in them. Refute this man for condemning marriage, for he says that only the son of the virgin was born without sin. Charge this man with denying the attainment of virtue, since he says that vices are implanted in the human race at the very beginning of conception.
See John E. Rotelle, O.S.A., ed., Works of Saint Augustine, Answer to the Pelagians III, Answer to Julian, Book II:2, 4, Part 1, Vol. 24, trans. Roland J. Teske, S.J. (Hyde Park: New City Press, 1998), p. 306.
Augustine (354-430 AD):
Moreover, when expounding the Gospel according to Luke, he [i.e. Ambrose] says: It was no cohabitation with a husband which opened the secrets of the Virgins womb; rather was it the Holy Ghost which infused immaculate seed into her unviolated womb. For the Lord Jesus alone of those who are born of woman is holy, inasmuch as He experienced not the contact of earthly corruption, by reason of the novelty of His immaculate birth; nay, He repelled it by His heavenly majesty.
NPNF1: Vol. V, Augustins Anti-Pelagian Works, The Grace of Christ And on Original Sin, Book II On Original Sin, Chapter 47. This same citation of Ambrose is likewise found in John E. Rotelle, O.S.A., ed., Works of Saint Augustine, Answer to the Pelagians III, Unfinished Work in Answer to Julian, Book I:66, Part 1, Vol. 25, trans. Roland J. Teske, S.J. (Hyde Park: New City Press, 1999), p. 91; and again later in the same work, 4:121, p. 485; as well as in His Answer to Julian, as set forth above.
Perhaps you should ask yourself why your church only decided to define the dogma of Mary's sinlessness to be a dogma of faith until December 8, 1854, by Pope Pius IX? It isn't my private interpretation that is at issue here.