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ESCOTO, LA INMACULADA Y EL PECADO ORIGINAL 153 la acción salvadora de Cristo, es legítimo afirmar que ningún hombre incur– re en el pecado original. Tal es el itinerario mental recorrido por nosotros en estas reflexiones. Quizás ellas puedan servir a quienes estén interesados en las controversias últimamente surgidas en torno a la teología de la Inmaculada, en torno a la teología del pecado original, y a sus mutuas relaciones. SUMMARY. - One knows that John Duns Scotus is recognized as the Doctor of the Immaculate. He seems to have had no personal idea about the common doctrine of original sin in all the other descendents of Adam, except in the case of Mary. In light of the discussions since 1960 on the theory of original sin, could one not ask himself if the principles which permitted the Subtle Doctor to hold the immaculate conception of Mary, would not also hold for the original innocence of all humankind? A. of Villalmonte demonstrates it in three stages. I. The argumentation of Scotus in favor of the immaculate conception of Mary shows that Scotus is not convinced by the traditional arguments for the "without stain" thesis. He exposes his own opinion of perfect Redeemer and perfect Redemp– tion, which does not purify sin but prevents it. It is a preservative redemption in virtue of the excellence of the plenitude of grace accorded to Mary. She is not only preserved from original sin but also from all actual sin. This notion of the preservative redemption is the mark of the theological system of Duns Scotus, just as Christ is predestined to the greatest love of God possible in a creature. Christ is the main Work of the Trinity. Mary is the masterpiece of redemptive grace. II. How can one pass from the mystery of Mary Immaculate to the mystery of redeemed humankind? The A. exposes first of all the actual situation of the theology of original sin and sees a great resemblance between the theology of the Immaculate at the time of Scotus and the actual theology of original sin, with this favorable différence at a time of a christological concentration of all discussion as a benefit of the II Vatican Council. The theory of original sin falls or is maintai– ned according to the interrelation which one gives to the dogma of the redemption of Christ. III. A. de Villalmonte shows then that in the same way Scotus had to demon– strate that the immaculate conception does not oppose the greatness of the redemp– tion acéomplished by Christ, so one can maintain that the very same excellence of the redemption of all humankind is not only reconciliable with original innocence of all humankind, but also elevates one to the redemptive privilege accorded to Mary. This privÍlege does not limit itself to the exemption of original sin, but constitutes Mary in an exceptional state by the fullness of grace received and from the correspondence to grace which is the model of all christians and their advocate next to her Son. On December 8, 1854, does the Pope not proclaim that Mary is chosen by God "in the same and unique decree with Christ?".