Interpreting The Church Fathers

In another thread, I gave Orthodox two links to articles I've written about the sinlessness of Mary (here and here). In response, he wrote:

"If we just take the identified ECFs here, and not the commentaries, there's nothing here about Mary sinning. One quote about Mary not being perfectly righteous (orthodox would say she was born with the propensity to sin of Adam, thus she did lack something to be perfectly righteous.) a quote about Jesus being the only 'Man' who was sinless. Then a bunch of quotes about various things that occured in Jesus' life where you are apparently ASSUMING that must mean she is thought to have sinned."

Notice the unreasonable manner in which he interprets "man". Notice how he ignores the use of other terms in these sources, like "all", not just "man". Notice how he tries to avoid interacting with the scholars I cited, since those scholars aren't original documents.

Here are some examples of what these patristic sources said about Mary. Read these comments of John Chrysostom and see if you, like Orthodox, are unable to discern any references to Mary as a sinner:

"even to have borne Christ in the womb, and to have brought forth that marvellous birth, hath no profit, if there be not virtue. And this is hence especially manifest. 'For while He yet talked to the people,' it is said, 'one told Him, Thy mother and Thy brethren seek Thee. Butt He saith, who is my mother, and who are my brethren?' [Matthew 12:46-48] And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through that womb; but as declaring that she hath no advantage from this, unless she do all that is required to be done. For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she hath power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence and theirs. Since when they ought to have gone in, and listened with the multitude; or if they were not so minded, to have waited for His bringing His discourse to an end, and then to have come near; they call Him out, and do this before all, evincing a superfluous vanity, and wishing to make it appear, that with much authority they enjoin Him. And this too the evangelist shows that he is blaming, for with this very allusion did he thus express himself, 'While He yet talked to the people;' as if he should say, What? was there no other opportunity? Why, was it not possible to speak with Him in private?" (Homilies On Matthew, 44)

"For where parents cause no impediment or hindrance in things belonging to God, it is our bounden duty to give way to them, and there is great danger in not doing so; but when they require anything unseasonably, and cause hindrance in any spiritual matter, it is unsafe to obey. And therefore He answered thus in this place, and again elsewhere, 'Who is My mother, and who are My brethren?' [Matthew 12:48], because they did not yet think rightly of Him; and she, because she had borne Him, claimed, according to the custom of other mothers, to direct Him in all things, when she ought to have reverenced and worshiped Him. This then was the reason why He answered as He did on that occassion....And so this was a reason why He rebuked her on that occasion, saying, 'Woman, what have I to do with thee?' [John 2:4] instructing her for the future not to do the like; because, though He was careful to honor His mother, yet He cared much for the salvation of her soul" (Homilies On John, 21)

We've already repeatedly seen Orthodox's poor exegetical skills with regard to scripture. He seems to have a lot of problems with interpreting the church fathers as well.