Don't you realize that to refuse that Mary was a common sinner just as you, I and every other sinner Jesus personally touched is to belittle the intent of God by being born of a "woman?" You take away from Jesus' humanity and the whole purpose of Him becoming human.
Remember, God created humanity without sin, and sin actually makes us less human. In Christ Jesus, our human nature is healed, perfected, and elevated with the divine life of the Most Holy Trinity through the power of the Holy Spirit.
For Jesus to be born of an immaculate mother is to actually say that he was born of a more "human" mother than any of us were born of.
As well, a fundamental component of the dogma of the Immaculate Conception is that Mary is preserved from the stain of Original Sin (which is fundamentally a privation of grace in the human soul; Adam and Eve were created with this divine life - and so the New Adam and the New Eve are created with it as well) by the merits of the Paschal Mystery. This is possible because God is outside of time; this is how the saints of the OT (cf. Hb 11) can be saved by Jesus Christ who came after them.
That means she urinated and defecated. Would a holy object have been able to do that?
Was Jesus able to do that?
Scripture established the Ark and the Tabernacle as "holy." Scripture forbade the Ark being touched or the Tabernacle being entered by anyone other than those specified. Did Scripture ever say that Mary could not be touched by her husband?
Scripture also mandated that the Ark be adorned with gold. Does this mean that Mary has to wear clothes made out of gold? Scripture also commands that two angels be created to form the mercy seat upon the ark. Does this mean that Mary has to walk around with two golden cherubim atop her head?
Your requirements miss the typological significance of Scripture by demanding literalistic prefigurements.
Luke has already made it abundantly clear that Mary is the New Ark of the New Covenant through the use of typology through the use of literary allusion in his Gospel. This has been noted by numerous Protestant Biblical scholars.
Fr. Antoine Bakh demonstrates this here:
http://www.geocities.com/Athens/Olympus/9587/maryark.html
In my estimation, to disregard this clear typological narrative in Luke's Gospel is to wear an anti-Mary prejudice on one's sleeve. Why resist the Word of God? What is to fear? God and his message?
This is why Jesus made it a point to downplay Mary in Scripture.
Consider what Pope John Paul II writes in his Encyclical
Redemptoris Mater:
"But to the blessing uttered by that woman upon her who was his mother according to the flesh, Jesus replies in a significant way: '
Blessed rather are those who hear the word of God and keep it' (Lk. 11:28). He wishes to divert attention from motherhood understood only as a fleshly bond, in order to direct it towards those mysterious bonds of the spirit which develop from hearing and keeping God's word...
"Now, when Jesus left Nazareth and began his public life throughout Palestine, he was completely and exclusively '
concerned with his Father's business' (cf. Lk. 2:49). He announced the Kingdom: the '
Kingdom of God' and '
his Father's business,' which add a new dimension and meaning to everything human, and therefore to every human bond, insofar as these things relate to the goals and tasks assigned to every human being. Within this new dimension, also a bond such as that of '
brotherhood' means something different from '
brotherhood according to the flesh' deriving from a common origin from the same set of parents. '
Motherhood,' too, in the dimension of the Kingdom of God and in the radius of the fatherhood of God himself, takes on another meaning. In the words reported by Luke, Jesus teaches precisely this new meaning of motherhood.
"Is Jesus thereby distancing himself from his mother according to the flesh? Does he perhaps wish to leave her in the hidden obscurity which she herself has chosen? If this seems to be the case from the tone of those words, one must nevertheless note that the new and different motherhood which Jesus speaks of to his disciples refers precisely to Mary in a very special way. Is not Mary the first of '
those who hear the word of God and do it'? And therefore does not the blessing uttered by Jesus in response to the woman in the crowd refer primarily to her? Without any doubt, Mary is worthy of blessing by the very fact that she became the mother of Jesus according to the flesh ('
Blessed is the womb that bore you, and the breasts that you sucked'), but also and especially because already at the Annunciation she accepted the word of God, because she believed it, because she was obedient to God, and because she '
kept' the word and '
pondered it in her heart' (cf. Lk. 1:38, 45; 2:19, 51) and by means of her whole life accomplished it. Thus we can say that the blessing proclaimed by Jesus is not in opposition, despite appearances, to the blessing uttered by the unknown woman, but rather coincides with that blessing in the person of this Virgin Mother, who called herself only '
the handmaid of the Lord' (Lk. 1:38). If it is true that '
all generations will call her blessed' (cf. Lk. 1:48), then it can be said that the unnamed woman was the first to confirm unwittingly that prophetic phrase of Mary's Magnificat and to begin the Magnificat of the ages.
"If through faith Mary became the bearer of the Son given to her by the Father through the power of the Holy Spirit, while preserving her virginity intact, in that same faith she discovered and accepted the other dimension of motherhood revealed by Jesus during his messianic mission. One can say that this dimension of motherhood belonged to Mary from the beginning, that is to say from the moment of the conception and birth of her Son. From that time she was '
the one who believed.' But as the messianic mission of her Son grew clearer to her eyes and spirit, she herself as a mother became ever more open to that new dimension of motherhood which was to constitute her '
part' beside her Son. Had she not said from the very beginning: '
Behold, I am the handmaid of the Lord; let it be to me according to your word' (Lk. 1:38)? Through faith Mary continued to hear and to ponder that word, in which there became ever clearer, in a way '
which surpasses knowledge' (Eph. 3:19), the self-revelation of the living God. Thus in a sense Mary as Mother became the first '
disciple' of her Son, the first to whom he seemed to say: '
Follow me,' even before he addressed this call to the Apostles or to anyone else (cf. Jn. 1:43)."
