Paracelsus continues to pursue his reputation as an expert on conception and gestation in his theological works. The tone of his writing changes in these tracts and he becomes less accusatory and is instead reflective. It is evident that he begins to doubt his previous understanding of the relationship between God and humankind. In the tracts on conception (like Buch von der Gebärung and De generatione Hominis) Paracelsus's adhered to an idea of divine intervention in all human births and in those tracts he maintained that human bodies were like Christ's. However, in the tracts under consideration in this chapter when he attempts to explain Christ's birth as more special than any other human birth he is forced to rethink his previous theories. In this context, understanding Mary's role in the birth of Christ leaves him baffled. He wonders if her body was like other women's bodies, or if it is the nature of her body itself that makes Christ's birth special.

The tracts examined in this chapter are considered Paracelsus's theological writings, specifically his Mariological texts. Other scholars have tried to situate Paracelsus's approach to Marian-worship by aligning his ideas with Anabaptists or in some instances with more traditional reformers. This approach illuminates the breadth of Marian theology in the German context, but neglects to connect Paracelsus's consideration of Mary with his medical interests. It makes sense that other studies would focus on Paracelsus's interest in Mary as a means to understand his theology. In the German realm one can trace the Marian theology back to the early fourteenth century with Brother Phillips ‘Marienleben’. And it is well-known that around 1500 fascination with Mary grew to the extent that vast collections of paintings and tracts emerged. At the point when Paracelsus writes about Mary, in the early part of the sixteenth century, theologians debated Mary's status: her virginity, her purity, if she had original sin, and if she ascended to heaven after death.