 
 <prompt> ```Which of the following people was not purified: Mary, Jesus or Luke? Given the previous question, write a context that contains the answer. It can be 1 - 20 sentences. Context:```
Translate the text above to Nigerian pidgin. If there is programming code in it, leave as is. Do not add any extra statement in your response: <response>: Mary wey no sin at all and no get any bad thing from di first moment wey she dey exist na doctrine wey Greek theologians for Byzantium sabi well well. From St. Gregory Nazianzen, im explanation of di "purification" of Jesus and Mary for di circumcision (Luke 2:22) make am reason di main meaning of "purification" for Christology (and by extension for Mariology) to refer to a sinless nature wey show for glory for one moment of grace (e.g., Jesus for im Baptism). St. Gregory Nazianzen call Mary "prokathartheisa (prepurified)." Gregory likely try solve di puzzle of di Purification of Jesus and Mary for di Temple by considering di human natures of Jesus and Mary as equally holy and so both purified for dis manner of grace and glory. Di doctrines of Gregory wey dey around Mary's purification likely relate to di growing celebration of di Mother of God for and around Constantinople wey dey very close to di Christmas date. Nazianzen title of Mary for di Annunciation as "prepurified" later dey adopted by all theologians wey dey interested for im Mariology to justify di Byzantine equivalent of di Immaculate Conception. Dis one dey very clear for di Fathers St. Sophronios of Jerusalem and St. John Damascene, wey we go talk about for dis article for di section on Church Fathers. Around di time of Damascene, di public celebration of di "Conception of St. Ann [i.e., of di Theotokos for her womb]" dey popular. After dis time, di "purification" of di perfect natures of Jesus and Mary no go only mean moments of grace and glory for di Incarnation and Baptism and other public Byzantine liturgical feasts, but purification go eventually dey associated with di feast of Mary's conception (along with her Presentation for di Temple as small pikin) by Orthodox authors of di 2nd millennium (e.g., St. Nicholas Cabasilas and Joseph Bryennius). 