And indeed, illustrious documents of venerable antiquity, of both the Eastern and the Western Church, very forcibly testify that this doctrine of the Immaculate Conception of the most Blessed Virgin, which was daily more and more splendidly explained, stated and confirmed by the highest authority, teaching, zeal, knowledge, and wisdom of the Church, and which was disseminated among all peoples and nations of the Catholic world in a marvelous manner -- this doctrine always existed in the Church as a doctrine that has been received from our ancestors, and that has been stamped with the character of revealed doctrine.

The text in question is one mistakenly attributed to St. Augustine, published in PL 40, 1140-48. It has been studied by G. Quandrio, Il trattato "De Assumptione B. M. B." dello Pseudo-Agostino e il suo influsso nella teologia assunzionistica latina, Analecta Gregoriana 7 (Rome, 1951).

Session XXV: Rule IV of the Ten Rules Concerning Prohibited Books Drawn Up by The Fathers Chosen by the Council of Trent and Approved by Pope Pius: Since it is clear from experience that if the Sacred Books are permitted everywhere and without discrimination in the vernacular, there will by reason of the boldness of men arise therefrom more harm than good, the matter is in this respect left to the judgment of the bishop or inquisitor, who may with the advice of the pastor or confessor permit the reading of the Sacred Books translated into the vernacular by Catholic authors to those who they know will derive from such reading no harm but rather an increase of faith and piety, which permission they must have in writing. Those, however, who presume to read or possess them without such permission may not receive absolution from their sins till they have handed over to the ordinary. Bookdealers who sell or in any way supply Bibles written in the vernacular to anyone who has not this permission, shall lose the price of the books, which is to be applied by the bishop to pious purposes, and in keeping with the nature of the crime they shall be subject to other penalties which are left to the judgment of the same bishop. Regulars who have not the permission of their superiors may not read or purchase them. H. J. Schroeder, Canons and Decrees of the Council of Trent: Original Text with English Translation (St. Louis: B. Herder Book Co., 1955), p. 274-75.

When I finished reading the book, I have to confess that I agreed with the authors, in that it does indeed seem that the Reformation is over for large tracts of evangelicalism; yet the authors themselves do not draw the obvious conclusion from their own arguments. Every year I tell my Reformation history class that Roman Catholicism is, at least in the West, the default position. Rome has a better claim to historical continuity and institutional unity than any Protestant denomination, let alone the strange hybrid that is evangelicalism; in the light of these facts, therefore, we need good, solid reasons for not being Catholic; not being Catholic should, in other words, be a positive act of will and commitment, something we need to get out of bed determined to do each and every day. It would seem, however, that if Noll and Nystrom are correct, many who call themselves evangelical really lack any good reason for such an act of will; and the obvious conclusion, therefore, should be that they do the decent thing and rejoin the Roman Catholic Church. I cannot go down that path myself, primarily because of my view of justification by faith and because of my ecclesiology; but those who reject the former and lack the latter have no real basis upon which to perpetuate what is, in effect, an act of schism on their part. For such, the Reformation is over; for me, the fat lady has yet to sing; in fact, I am not sure at this time that she has even left her dressing room. (RTR 83)

Our questions focused on several theological issues that prevented us from becoming Catholic and seemed insurmountable: the doctrine of justification, the Real Presence in the Eucharist, the teaching authority of the Church (including apostolic succession and the primacy of the Pope), and Penance. The other issues that most Protestants find to be stumbling blocks---the Marian doctrines and Purgatory---were not a big deal to me. That was because I reasoned that if the Catholic views on Church authority, justification, the communion of saints, and the sacraments were defensible, them these other so-called “stumbling blocks” withered away, since the Catholic Church would in fact be God’s authoritative instrument in the development of Christian doctrine. (RTR 79)

True, scriptural proofs for this are lacking. Theologians refer to a mystical interpretation of John 19:26 (“Woman behold thy son, son behold thy mother”), an interpretation that sees John as the representative of the human race, Mary thus becoming the spiritual mother. They not the doctrine is reasonable because it is fitting.
This is little consolation to fundamentalists, of course, who see little fitting about it and who put little stock in speculative theology and even less in mystical theology. As a practical matter, this kind of doctrine is one of the last accepted by someone approaching the Church, particularly someone coming to the Church from fundamentalism, and it is accepted, ultimately, on the authority of the Church rather than on the authority of clear scriptural references. (Karl Keating, Catholicism and Fundamentalism, 279)

He further goes on to say that it was through his study of the church fathers and the development of liturgical traditions that liberated him with respect to his views on church tradition.

To be honest, the Catholic doctrine of the church has garnered a greater appreciation for me of not only church tradition but the significance of the visible church. I think we protestants have been historically too dismissive of tradition and tend to undermine the authority and presence of the ecclesiastical body.

Upholding scriptural authority has somehow created a laissez-faire attitude with respect to the unity of body that Christ sought (John 17:20-21) and that the RCC seeks with respect to doctrine and church practice.

When Luther nailed his 95 Theses on the Wittenberg door, he had no intention of dismantling the church but reforming practices that had been corrupted.

While I do not agree with the authoritative status of the Pope as the succession of the apostolic witness, I do think there is something to be said for the preservation of historic Christianity and ecclesiastical unity that the papal office seeks to uphold.

I proceeded to tell my little niece that I had great respect for the pope and that I have learned much from the Church’s great thinkers, including Popes Benedict XVI and John Paul II. I also told her that I agree with most everything that the Catholic Church teaches on matters concerning God and Jesus, but I disagreed with it on other things having to do with the authority of the Church and the nature of communion and some of the other sacraments. (RTR 74-75)

Great indeed is Our trust in Mary. The resplendent glory of her merits, far exceeding all the choirs of angels, elevates her to the very steps of the throne of God. Her foot has crushed the head of Satan. Set up between Christ and His Church, Mary, ever lovable and full of grace, always has delivered the Christian people from their greatest calamities and from the snares and assaults of all their enemies, ever rescuing them from ruin.

The foundation of all Our confidence, as you know well, Venerable Brethren, is found in the Blessed Virgin Mary. For, God has committed to Mary the treasury of all good things, in order that everyone may know that through her are obtained every hope, every grace, and all salvation. For this is His will, that we obtain everything through Mary.

Accordingly, We have appointed certain priests of recognized piety and theological learning, as well as several cardinals of the Holy Roman Church who are renowned because of their ability, piety, wisdom, prudence, and knowledge of the things of God; and We have directed them to make, carefully and thoroughly, a most diligent examination into this most important matter and then provide Us with a complete report. Through such a procedure, We feel that We are following in the clearly marked footsteps of Our Predecessors and that We are emulating their example.

No sooner had We been elevated to the sublime Chair of the Prince of the Apostles and undertook the government of the universal Church (not, indeed, because of Our own worthiness but by the hidden designs of Divine Providence) than We had the great consolation, Venerable Brethren, in recalling that, during the pontificate of Gregory XVI, Our Predecessor of happy memory, there was in the entire Catholic world a most ardent and wondrous revival of the desire that the most holy Mother of God -- the beloved Mother of us all, the immaculate Virgin Mary -- be finally declared by a solemn definition of the Church to have been conceived without the stain of original sin. Both to Our Predecessor and to Us this most devout desire was clearly and unmistakably made manifest by the petitions of illustrious bishops, esteemed canonical chapters, and religious congregations, among whom was the renowned Order of Preachers. These appeals vied with one another in the insistent request that official permission be granted for the word Immaculate to be publicly used and be added to the sacred liturgy, particularly in the Preface of the Mass of the Conception of the Blessed Virgin. With the greatest delight, both Our Predecessor and We acceded to these requests.

From our earliest years nothing has ever been closer to Our heart than devotion-filial, profound, and wholehearted-to the most blessed Virgin Mary. Always have We endeavored to do everything that would redound to the greater glory of the Blessed Virgin, promote her honor, and encourage devotion to her.

With the advent of the Vatican II Council, there has been a greater focus on scriptural authority in the RCC. I have witnessed that first hand in some recent viewings of Catholic masses on EWTN. I actually was impressed with the amount of scripture being read and taught and found little that I disagreed with in the messages. Yet, I wonder how many Protestants would even receive messages delivered by a Catholic priest, let alone watch a Catholic channel. I can’t help but believe that would only perpetuate ignorance and disharmony.

When the priest announces the tremendous words of consecration, he reaches up into the heavens, brings Christ down from His throne, and places Him upon our altar to be offered up again as the Victim for the sins of man. It is a power greater than that of saints and angels, greater than that of Seraphim and Cherubim.
Indeed it is greater even than the power of the Virgin Mary. While the Blessed Virgin was the human agency by which Christ became incarnate a single time, the priest brings Christ down from heaven, and renders Him present on our altar as the eternal Victim for the sins of man—not once but a thousand times! The priest speaks and lo! Christ, the eternal and omnipotent God, bows his head in humble obedience to the priest’s command.
Of what sublime dignity is the office of the Christian priest who is thus privileged to act as the ambassador and the vice-gerent of Christ on earth! He continues the essential ministry of Christ: he teaches the faithful with the authority of Christ, he pardons the penitent sinner with the power of Christ, he offers up again the same sacrifice of adoration and atonement which Christ offered on Calvary. No wonder that the name which spiritual writers are especially fond of applying to the priest is that of alter Christus. For the priest is and should be another Christ. (O’Brien, The Faith of Millions, 255-256)

"The Immaculate Conception & Sinlessness of Mary"