Mary is NOT Immaculate Conception ( Scriptural Argument)

On the veracity of my argumentMy opponent misapprehended my argument. I elucidated that Mary wasn"t saved like everyone else. She wasn"t even saved from hell but from inheriting the original sin. This is significant for this is the very reason why my opponent cannot say that Mary was saved by Christ"s passion because only people with original sin were atoned by his blood. Catholic theology inevitably puts Mary into assurance of salvation because she did good things on earth not to be saved from hell but because she"s already saved from it.On the likeness of sinful fleshI didn"t argue for dual meanings of the word "likeness" and in fact, I only concurred with one definition of it which according to scriptural context is "similarity". The Son "became similar to men" (Philippians 2:6). In what way did he become similar to men? Context implies that he became similar to men regarding the "effects of original sin" which is human pain and human death ("death on a cross. Philippians 2:8)Romans 8:6 is explicit too. It says that the Son was sent by God "similar to the flesh of sin".If Mary is not infected with original sin then how could Jesus experience human pain and death?Premise 1: Only humans with original sin could experience pain and death (Genesis 3).Premise 2: Mary has original sin (Romans 8:3).Premise 3: Mary got pregnant without a sperm with original sin (Matthew 1:21).Conclusion: Mary"s offspring could experience pain and death without having original sin (1 Peter 3:18).On the Ark of the CovenantHippolytus says that the woman of Revelation 12 is the church. He says that this interpretation is "most manifest", and he contradicts numerous details of the Marian interpretation:"By the woman then clothed with the sun, he meant most manifestly the Church, endued with the Father's word, whose brightness is above the sun. And by the 'moon under her feet' he referred to her being adorned, like the moon, with heavenly glory. And the words, 'upon her head a crown of twelve stars,' refer to the twelve apostles by whom the Church was founded. And those, 'she, being with child, cries, travailing in birth, and pained to be delivered,' mean that the Church will not cease to bear from her heart the Word that is persecuted by the unbelieving in the world. 'And she brought forth,' he says, 'a man-child, who is to rule all the nations;' by which is meant that the Church, always bringing forth Christ, the perfect man-child of God, who is declared to be God and man, becomes the instructor of all the nations. And the words, 'her child was caught up unto God and to His throne,' signify that he who is always born of her is a heavenly king, and not an earthly; even as David also declared of old when he said, 'The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.' 'And the dragon,' he says, 'saw and persecuted the woman which brought forth the man-child. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, where she is nourished for a time, and times, and half a time, from the face of the serpent.' That refers to the one thousand two hundred and threescore days (the half of the week) during which the tyrant is to reign and persecute the Church, which flees from city to city, and seeks conceal-meat in the wilderness among the mountains, possessed of no other defence than the two wings of the great eagle, that is to say, the faith of Jesus Christ, who, in stretching forth His holy hands on the holy tree, unfolded two wings, the right and the left, and called to Him all who believed upon Him, and covered them as a hen her chickens. For by the mouth of Malachi also He speaks thus: 'And unto you that fear my name shall the Sun of righteousness arise with healing in His wings.'" (Treatise on Christ and Antichrist, 61)The church father Methodius says that the woman is the church, not Mary. He refers to *the* correct view of the woman, so he doesn't seem to have thought that there were multiple correct interpretations. Apparently, he thought it would be incorrect to view the woman as Mary:"The woman who appeared in heaven clothed with the sun, and crowned with twelve stars, and having the moon for her footstool, and being with child, and travailing in birth, is certainly, according to the accurate interpretation, our mother, O virgins, being a power by herself distinct from her children; whom the prophets, according to the aspect of their subjects, have called sometimes Jerusalem, sometimes a Bride, sometimes Mount Zion, and sometimes the Temple and Tabernacle of God. For she is the power which is desired to give light in the prophet, the Spirit crying to her: 'Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see; all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.' It is the Church whose children shall come to her with all speed after the resurrection, running to her from all quarters." (The Banquet of the Ten Virgins, Discourse 8:5)Not only did Methodius not view the woman as Mary, but he didn't even think that the child is Christ. He describes the child in Revelation 12 as the people who are regenerated in baptism through the work of the church. He argues against those who think the child is Christ:"The Church, then, stands upon our faith and adoption, under the figure of the moon, until the fulness of the nations come in, labouring and bringing forth natural men as spiritual men; for which reason too she is a mother. For just as a woman receiving tim unformed seed of a man, within a certain time brings forth a perfect man, in the same way, one should say, does the Church conceive those who flee to the Word, and, forming them according to the likeness and form of Christ, after a certain time produce them as citizens of that blessed state. Whence it is necessary that she should stand upon the laver, bringing forth those who are washed in it....If any one, for there is no difficulty in speaking distinctly, should be vexed, and reply to what we have said: 'But how, O virgins, can this explanation seem to you to be according to the mind of Scripture, when the Apocalypse plainly defines that the Church brings forth a male, while you teach that her labour-pains have their fulfilment in those who are washed in the laver?' We will answer, But, O faultfinder, not even to you will it be possible to show that Christ Himself is the one who is born. For long before the Apocalypse, the mystery of the Incarnation of the Word was fulfilled. And John speaks concerning things present and things to come. But Christ, long ago conceived, was not caught up to the throne of God when He was brought forth, from fear of the serpent injuring Him. But for this was He begotten, and Himself came down from the throne of the Father, that He should remain and subdue the dragon who made an assault upon the flesh. So that you also must confess that the Church labours and gives birth to those who are baptized." (The Banquet of the Ten Virgins, Discourse 8:6-7)VictorinusVictorinus wrote a commentary on the book of Revelation. We would *expect* somebody to mention a Marian interpretation of Revelation 12 in such a document, if he held such a view. Instead, Victorinus says that the woman is the people of God, and he goes on at length to contradict numerous details of the Marian interpretation:"The woman clothed with the sun, and having the moon under her feet, and wearing a crown of twelve stars upon her head, and travailing in her pains, is the ancient Church of fathers, and prophets, and saints, and apostles, which had the groans and torments of its longing until it saw that Christ, the fruit of its people according to the flesh long promised to it, had taken flesh out of the selfsame people....And the crown of twelve stars signifies the choir of fathers, according to the fleshly birth, of whom Christ was to take flesh." (Commentary on the Apocalypse of the Blessed John, 12:1-2)When commenting on how the woman flees into the wilderness *after* the child is taken up to Heaven, Victorinus suggests that the fleeing into the wilderness hasn't occurred yet:"Although, therefore, it may signify this woman bringing forth, it shows her afterwards flying when her offspring is brought forth, because both things did not happen at one time; for we know that Christ was born, but that the time should arrive that she should flee from the face of the serpent: we do not know that this has happened as yet." (Commentary on the Apocalypse of the Blessed John, 12:16)Thus, if the fleeing into the wilderness hadn't occurred yet, at a time *after* Mary's death, the woman cannot be Mary.Victorinus goes on to say that some of the events of Revelation 12 are to occur in the end times:"This is the beginning of Antichrist yet previously Elias must prophesy, and there must be times of peace. And afterwards, when the three years and six months are completed in the preaching of Elias, he also must be cast down from heaven, where up till that time he had had the power of ascending; and all the apostate angels, as well as Antichrist, must be roused up from hell." (Commentary on the Apocalypse of the Blessed John, 12:17)If the woman of Revelation 12 is still alive in the end times, she, once again, can't be Mary.I challenge my opponent to give an irrefutable proof for the dogma of the Immaculate Conception both from the bible and early church before the Nice Council.