In the history of church dogmas that of the Immaculate Conception is unique because it was defined by Pius IX, in 1854, as a result of a deep sensus fidelium and the Magisterium rather than proof in scripture or ancient tradition .The Dei Verbum, 8 seems to be the text which best responds to the context which led to the dogmatic definition of the Immaculate Conception: it is the Holy Spirit who matures the sensus fidei of Christians enabling them to spontaneously perceive a revealed fact with inward maturing of the fact itself with reflection, experience and preaching.
In the history of the dogma of the Immaculate Conception there is certainly sensus fidei takes precedence over Theology which instead delayed with the pro and con of the Marian privilege .
In the first centuries of Christianity in the doctrine of the Immaculate Conception it is parallelism between Eve and Mary, according to a twofold relation of similarity and difference. On the basis of the first, as Eva was formed without stain by the hands of God, so too Maria had to be created immaculate by God. So, by contrast, the one who was to restore what was ruined by Eve could not be marked by sin.
This parallel is taken up by Vatican II, in Lumen Gentium
In the 5th century Procolo speaks of a special intervention by God when he created the future Mother of God, that she might be a new creature fashioned in “clean clay” like Adam before sin.
This text was deemed to be such a demonstration of the Immaculate theory as to be included in the papal bull Ineffabilis Deus.
The other text taken from Contra Iulianum by Augustine, is a reply to Julian who objected to the fact that for Augustine, given the universal nature of original sin, Mary was also subject to the power of Satan. Augustine replies: “… we shall not assign Mary to the devil for the condition of birth but for this: the condition of birth is resolved by the grace of re-birth”. This statement on Mary clearly shows that for Augustine the absence of original sin in Mary was due to the grace of God.
In time biblical and patristic research was enriched with new facts and in the 6th session of the Council of Trent (1546) not lacking were those who called for the dogmatic definition of the Immaculate Conception. Alexander VII with the promulgation of Sollicitudo omnium Ecclesiarum Constitution determined the precise object of the feast, explaining that is was a question of the preservation of Mary’s soul from original sin, in the first moment of its creation and infusion in her body, through a special grace and privilege from God in view of the merits of Jesus Christ Redeemer of mankind.
It will be this vivacity of Marian worship which led Pope Pius IX to face the question of the Immaculate Conception in view of a proclamation of the dogma . A opinion totally in favour of the dogma led the pontiff to prepare the Ineffabilis Deus bull which the dogma was defined: “After offering to God, through His Son, in humility and fasting, the prayer of Church and our own prayer, that he would deign to direct and confirm our thought with the grace of the Holy Spirit, invoking the help of the Church triumphant and imploring with groans the Holy Spirit with his assistance in honour of the holy and undivided Trinity, - in honour and decor of the Virgin Mother of God, for the exaltation of the Catholic faith and for the development of the Christian religion, - with the authority of Our Lord Jesus Christ, the Apostles Saints Peter and Paul and Our authority, we declare, proclaim and define that the doctrine which affirms that that the Blessed Virgin Mary, through singular grace and privilege which Almighty God granted to her in view of the merits of Jesus Christ, Saviour of the human race, was preserved from all stain of original sin from the first instant of her creation, has been revealed by God and is therefore to be firmly believed” .
Fruit of much consultation with the Bishops since 1848, the definition was founded mainly on the authority of the Pope foreshadowing the definition of the personal infallibility of the Roman Pontiff; the method used in the dogmatic bull, starting from consensus in the Church and interpreting in this light passed testimony opens new paths for theology, widely followed from then onwards.
When the dogma was defined in 1854, there were three formulas for Mass and Office in the Latin Church but Pius IX encouraged by many Bishops decided to order in 1863 the redaction of a new liturgical text to respond to the dogmatic definition and render with precision the truth defined. The definitive text prepared by Mons. Bartolini, secretary of the Congregation for Rites, was approved on 27 August 1863. The denominated feast of the Immaculate Conception.