§ 104.7. =New Festivals.=--The worship of Mary (§ 57, 2) received an impulse from the institution of the Feast of the Birth of Mary on 8th of September. To this was added in the south of France in the 12th century, the Feast of the =Immaculate Conception= on the 8th December. Radbert (§ 91, 4) by his doctrine of _Sanctificatio in utero_ gave basis to the theory of the Virgin’s freedom from original sin in her conception and bearing. Anselm of Canterbury, however, taught in _Cur Deus Homo?_ ii. 16, that Mary was conceived and born in sin, and that she like all others had sinned in Adam. Certain canons of Lyons, in A.D. 1140, revived Radbert’s theory, but raised the _Sanctif. in utero_ into the _Immaculata conceptio_. St. Bernard protested against the doctrine and the festival; sinless conception is a prerogative of the Redeemer alone. Mary like us all was conceived in sin, but was sanctified before the birth by Divine power, so that her whole life was faultless; if one imagines that Mary’s sinless conception of her Son had her own sinless conception as a necessary presupposition, this would need to be carried back _ad infinitum_, and to festivals of Immaculate Conceptions there would be no end. This view of a _Sanctificatio in utero_, with repudiation of the _Conceptio immaculata_, was also maintained by Alex. of Hales, Bonaventura, Albert the Great, and Aquinas. The feast of the Conception, with the predicate “immaculate” dropped, gradually came to be universally observed. The Franciscans adopted it in this limited sense at Pisa, in A.D. 1263, but when, beginning with Duns Scotus (§§ 113, 112), the doctrine of the immaculate conception came to be regarded as a distinctive dogma of the order, the Dominicans felt called upon to offer it their most strenuous opposition.[310] (Continuation, § 112, 4.)--To the feast of All Saints, on 1st November, the Cluniacs added in A.D. 998, the feast of =All Souls= on 2nd November, for intercession of believers on behalf of the salvation of souls in purgatory. In the 12th century the =Feast of the Trinity= was introduced on the Sunday after Pentecost. Out of the transubstantiation doctrine arose the =Corpus Christi Festival=, on the Thursday after Trinity. A pious nun of Liège, Juliana, in A.D. 1261, saw in a vision the full moon with a halo around it, and an inward revelation interpreted this phenomenon to indicate that the festal cycle of the church still wanted a festival in honour of the eucharist. Urban IV. gave effect to this suggestion in A.D. 1264, avowedly in consequence of the miracle of the mass of Bolsena. A priest of Bolsena celebrating mass spilt a drop of consecrated wine, which left a blood-red stain on the corporal or pall (§ 60, 5), in the form of a host. The festival did not come into favour till Clement V. renewed its institution at the Council of Vienne, in A.D. 1311. The church, by order