Is Mary the Full of Grace (Kecharitomene) or not? 7th REFILL OF THE BOTTOMLESS STUPIDITY OF BORN AGAIN-BAPTIST PASTOR JC SANCHEZ ON MARY THE IMMACULATE CONCEPTION
![[28] And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. [29] Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be. [30] And the angel said to her: Fear not, Mary, for thou hast found grace with God.](http://www.splendorofthechurch.com.ph/wp-content/uploads/2014/11/Paolo_de_Matteis_-_The_Annunciation2.jpg)
And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be. And the angel said to her: Fear not, Mary, for thou hast found grace with God.(Luke 1:28-30, Douay-Rheims Version)
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Aquino Bayani · Top CommenterJC Sanchez, read:Sa Douay-Rheims Version na direktang salin mula sa Latin Vulgate, tatlo lang ang nabanggit na FULL OF GRACE:1. Maria: Luke 1:28: And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.2. Jesucristo: John 1:14: And the Word was made flesh, and dwelt among us, (and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth.3. Stephen: Acts Of Apostles 6:8: And Stephen, full of grace and fortitude, did great wonders and signs among the people.Sa tatlong FULL OF GRACE na nabanggit sa itaas, tanging ang Panginoon Jesucristo lang ang SOURCE OF GRACE:ROM 1:7 to all the beloved of God in Rome, called to be holy. Grace to you and peace from God our Father and the Lord Jesus Christ.1COR 1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.2COR 1:2 grace to you and peace from God our Father and the Lord Jesus Christ.GAL 1:3 grace to you and peace from God our Father and the Lord Jesus Christ,EPH 1:2 grace to you and peace from God our Father and the Lord Jesus Christ.PHIL 1:2 grace to you and peace from God our Father and the Lord Jesus Christ.2THES 1:2 grace to you and peace from God (our) Father and the Lord Jesus Christ.1TM 1:2 to Timothy, my true child in faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord.2TM 1:2 to Timothy, my dear child: grace, mercy, and peace from God the Father and Christ Jesus our Lord.TI 1:4 to Titus, my true child in our common faith: grace and peace from God the Father and Christ Jesus our savior.PHLM 1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.2JN 1:3 Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Father’s Son in truth and love.
- JC Sanchez · Works at HPAquino BayaniDouay-Rheims is a translation of another translation, from a cult manuscript, from Alexandria. Which makes Douay-Rheims as useful as a screen door on a submarine.You can always check the original Greek and Hebrew from the received text Textus Receptus to see if the translations are correct. So far, only KJV has everything right.Only Jesus is FULL OF GRACE (pleres charitos)
Mary RECEIVED GRACE (kecharitomene)
Stephen was FULL OF FAITH (pleres pisteos)That’s what God has written.
WHAT DOES “KECHARITOMENE” IN THE BIBLE MEANS?In order to resolve, once and for all, whether “kecharitomene” as applied to Mary means FULL OF GRACE or not, I refer you to two seasoned Catholic apologists:*****Excerpt from: CATHOLICISM AND FUNDAMENTALISM, THE ATTACK ON “ROMANISM” BY “BIBLE CHRISTIANS” BY KARL KEATING, pp. 268-272Chapter 22Marian BeliefsThe Marian doctrines are, for fundamentalists, among the most annoying of the doctrines people identify as peculiarly Catholic. Fundamentalists disapprove of any talk about Mary as the Mother of God, as the Mediatrix, as the Mother of the Church; they disbelieve in her Immaculate Conception, do not think she was assumed into heaven, and hold that she was not a lifelong virgin. For many fundamentalists, Catholicism is little more than a subordination of basic Christianity (C. S. Lewis’ “mere Christianity”) to a confusing skein of Marian beliefs; they see these beliefs as interfering with, even canceling, the proper attitude toward Christ. Let us examine the Marian doctrines fundamentalist writers most frequently complain about.Immaculate ConceptionCatholic exegetes, in discussing the Immaculate Conception, begin with the Annunciation. Gabriel greeted Mary by saying “Hail, full of grace, the Lord is with thee” (Lk 1:28). This is the traditional rendering, based on the Vulgate. The phrase “full of grace” is a translation, by way of the Latin, of the Greek kecharitomene, but it is not a transliteration. In Greek, “full of grace” would be pleres charitos, which is used for Christ in John 1:14 and for Stephen in Acts 6:8, notkecharitomene.Newer translations, based directly on the Greek, render Luke 1:28 as “Rejoice, you who enjoy God’s favor! The Lord is with you” (New Jerusalem Bible) or “Rejoice, O highly favored daughter! The Lord is with you” (New American Bible). These translations are imperfect, since they give the impression that the favor bestowed on Mary was no different from that given other men in the Bible.1 If she had been merely “highly favored”, in the normal connotation of those words (and it is the normal connotation that many people will read here), her status would have been indistinguishable from that of Elizabeth, the mother of John the Baptist; or Sarah, the wife of Abraham; or Anna, the mother of Samuel-all of whom, by the way, were long childless and were “highly favored” because God acceded to their pleas to bear children.“Charis means favor, disinterested benevolence, coming from God”, explains Rene Laurentin. “Does this mean that kecharitomene means only the extrinsic favor of God? From two points of view it means much more.” Both theologically and philologically, he says, the word indicates “a transformation of the subject”. The sense is not just “to look upon with favor, but to transform by this favor or grace”.2 Kecharitomene, then, signifies a plenitude of favor or grace.The newer translations leave out something the Greek conveys, something the older translation conveys, which is that this grace (and the core of the word kecharitomene ischaris, after all) is at once permanent and of a singular kind. The Greek indicates a perfection of grace. A perfection must be perfect not only intensively, but extensively. The grace Mary enjoyed must not only have been as “full” or strong or complete as possible at any given time, but it must have extended over the whole of her life, from conception. That is, she must have been in a state of sanctifying grace from the first moment of her existence to have been called “full of grace” or to have been filled with divine favor in a singular way. This is just what the doctrine of the Immaculate Conception holds: that Mary, “in the first instant of her conception was, by a singular grace and privilege of Almighty God in view of the merits of Jesus Christ, the Savior of the human race, preserved exempt from all stain of original sin”.3(One should keep in mind what the Immaculate Conception is not. Some non-Catholics think the term refers to Christ’s conception in Mary’s womb without the intervention of a human father; the proper name for that is the Virgin Birth. Others think the Immaculate Conception means Mary herself was conceived “by the power of the Holy Spirit”, in the way Jesus was, but it does not. The Immaculate Conception means that Mary, whose conception was brought about the normal way, was conceived in the womb of her mother without the stain of original sin. The essence of original sin consists in the lack of sanctifying grace. Mary was preserved from this defect; from the first instant of her existence she was in the state of sanctifying grace.)Fundamentalists’ chief reason for objecting to the Immaculate Conception and Mary’s consequent sinlessness-which is what her lifelong state of sanctifying grace implies-is that Mary was but a creature, and we are told that “all have sinned” (Rom 3:23). Besides, they say, Mary said her “spirit rejoices in God my Savior” (Lk 1:47), and only a sinner needs a Savior. Since Mary was a sinner, she could not have been immaculately conceived.Take the second citation first. The Church has a simple and sensible answer to this difficulty. It is this: Mary, too, required a Savior. Like all other descendants of Adam, by her nature she was subject to the necessity of contracting original sin. But by a special intervention of God, undertaken at the instant she was conceived, she was preserved from the stain of original sin and certain of its consequences. She was therefore redeemed by the grace of Christ, but in a special way, by anticipation. The doctrine of the Immaculate Conception thus does not contradict Luke 1:47.What about Romans 3:23, “all have sinned”? Fundamentalists, as a rule, think it means more than that everyone is subject to original sin. They think it means everyone commits actual sins. They conclude it means Mary must have sinned during her life, and that certainly would speak against an Immaculate Conception. Is the fundamentalists’ analysis solid? Not really. Think about a child below the age of reason. By definition he cannot sin, since sinning requires the ability to reason and the ability to intend to sin. If the child dies before ever committing an actual sin, because he is not mature enough to know what he is doing, what act of his brings him under their interpretation of Romans 3 :23? None, of course.Paul’s comment to the Christians in Rome thus would seem to have one of two meanings. Despite the phrasing, it might be that it refers not to absolutely everyone, but just to the mass of mankind (which means young children and other special cases, such as Mary, would be excluded without having to be singled out). If not that, then it would mean that everyone, without exception, is subject to original sin, which is true for a young child, for the unborn, even for Mary-but she, although due to be subject to it, was preserved from its stain.It took a positive act of God to keep her from coming under its effects the way we have. We had the stain of original sin removed through baptism, which brings sanctifying grace to the soul, thus making the soul spiritually alive and capable of enjoying heaven, and makes the recipient a member of the Church. We might say that Mary received a very special kind of “baptism” at her conception, but, because since she never contracted original sin, she enjoyed certain privileges we never can, such as entire avoidance of sin.On occasion one will hear that the Immaculate Conception cannot be squared with Mary’s own description of herself: “He has looked graciously on the lowliness of his handmaid” (Lk 1:48). How could she be lowly if she were, as Catholics say, the highest creature, what the poet Wordsworth called “our tainted nature’s solitary boast”?4 If she understood herself to be lowly, does that not mean she understood herself to have sinned?The key is that sin is not the only motive for lowliness. Compared to God, any creature, no matter how perfect, is lowly, Mary included. Jesus, referring to his human nature, said, “Learn from me, for I am gentle and humble of heart” (Mt 11:29). Certainly he was without sin, and if he could describe himself as lowly, there can be no argument against Mary describing herself the same way.The doctrine of the Immaculate Conception was officially defined by Pope Pius IX in 1854. When fundamentalists claim that the doctrine was “invented” at this time, they misunderstand both the history of dogmas and what prompts the Church to issue, from time to time, definitive pronouncements regarding faith or morals. They are under the impression that no dogma is believed until the Pope or an ecumenical council issues a formal statement about it.Actually, dogmas are defined formally only when there is a controversy that needs to be cleared up or when the Magisterium thinks the faithful can be helped by particular emphasis being drawn to some already-existing belief. The definition of the Immaculate Conception was prompted by the latter motive; it did not come about because there were widespread doubts about the doctrine. Pius IX, who was highly devoted to the Virgin, hoped the definition would inspire others in their devotion to her.Footnotes:1At least the New Jerusalem Bible, in its footnote to Luke 1:28, says that “you who enjoy God’s favour” means “you who have been and remain filled with the divine favour”.2Rene Laurentin, The Truth of Christmas beyond the Myths (Petersham, Mass.: St. Bede’s Publications, 1986), 18-19.3Ineffabilis Deus (Denz. 1641).4William Wordsworth, “The Virgin”, Complete Works of William Wordsworth (Boston: Houghton Mifflin, 1911), 7:316.*****Excerpt from A BIBLICAL DEFENSE OF CATHOLICISM BY DAVE ARMSTRONG, pp. 175-178From: Definition: the Immaculate Conception of Mary. . .Luke 1:28: “And he [the angel Gabriel – Luke 1:26-27] came to her, and said, ‘Hail, O favored one, the Lord is with you!’ “Most Protestant Bible translations follow the King James, or Authorized, Version’s lead in rendering kecharitomene, the Greek word, as “favored,” as indeed also some recent Catholic versions (New American, Jerusalem). The favored (no pun intended!) traditional Catholic rendering (actually the more literal rendering) is “Hail, full of grace” (for example, Douay, Confraternity, Knox). The word Mary (after hail) is not in the text, but strongly implied, as the angel is addressing her by title; thus we arrive at the phrase “Hail, Mary, full of grace,” the beginning of the quintessential Catholic devotional prayer (another portion of it can be found at Luke 1:42).In responding to the Protestant charge, often put forth, that “full of grace” is impermissible and indicative of Catholic bias, we cite two reputable Protestant linguistic sources to the contrary:An Expository Dictionary of New Testament Words, by W. E. Vine, makes a very interesting observation:Charitoo: akin to charis, to endow with charis, primarily signified to make graceful or gracious, and came to denote, in Hellenistic Greek, to cause to find favor, Luke 1:28, “highly favored” (margin, “endued with grace”) …. Grace implies more than favor; grace is a free gift, favor may be deserved or gained.186Vine has here given a thoroughly Catholic view on this verse and what it tells us about Mary. For by saying that “grace is a free gift,” he shows that the traditional Catholic rendering clearly makes Mary’s Immaculate Conception entirely unmerited on her part – a sheer act of mercy and grace performed solely by God. “Favor,” on the other hand, the preferred Protestant translation, may imply something “deserved or gained.” Thus, by a great irony, the Protestant Bibles are more likely to be misinterpreted in the sense that Mary has earned this gift, a notion expressly denied by Catholic theology and dogmatic pronouncements.Whichever translation one prefers (this is not necessarily an either-or proposition), it is certain that kecharitomene is directly concerned with the idea of “grace,” since, as Vine noted, it is derived from the root word charis, whose literal meaning is “grace.” Charis is translated by the King James Version, for example, 129 times (out of 150 total appearances) as “grace.”Likewise, Word Pictures in the New Testament expounds Luke 1:28 as follows:“Highly favored” (kecharitomene). Perfect passive participle of charitoo and means endowed with grace (charis), enriched with grace as in Ephesians 1 :6. . . . The Vulgate gratiae plena “is right, if it means ‘full of grace which thou hast received‘; wrong, if it means ‘full of grace which thou hast to bestow‘ ” (Plummer).187The Catholic belief is precisely the former option, which Robertson’s approved source has deemed “right.”Another important aspect of Luke 1:28 should be noted. The angel is here, in effect, giving Mary a new name (“full of grace”). As was mentioned earlier, the word Mary does not appear in the text. It was as if the angel were addressing Abraham “Hail, full of faith,” or Solomon “Hail, full of wisdom” (characteristics for which they were particularly noteworthy). The biblical and Hebraic understanding of one’s name was quite profound. God was very particular in naming individuals himself (e.g., Gen. 17:5, 15, 19; Isa. 45:3-4; Matt. 1:21). God renamed persons to indicate regeneration (as in Gen. 17:5, 15; 32:28) or condemnation (as in Jer. 20:3). For the ancient Hebrews, names signified the character, nature, and qualities of a person and were much more than mere identifying labels. Thus, God chose his Son’s name (Matt. 1:21).As a passing speculation, it is interesting that the meaning of the Hebrew Miriam (Greek,Mariam, or “Mary”) is very uncertain, according to etymologists. It may be that the angel is giving the name its definitive meaning in Luke 1:28: one who is characterized as being “full of grace.”It is permissible, on Greek grammatical and linguistic grounds, to paraphrase kecharitomeneas completely, perfectly, enduringly endowed with grace.188 Thus, in just this one verse, pregnant with meaning and far-reaching implications, the uniqueness of Mary is strongly indicated, and the Immaculate Conception can rightly be deemed entirely consistent with the meaning of this passage.Footnotes:186W. E. Vine, An Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell, 1940), Vol. 2, 84.187Robertson, Word Pictures in the New Testament, Vol. 2, 13.188Blass and DeBrunner, Greek Grammar of the New Testament (Chicago: University of Chicago Press, 1961), 166; H. W. Smyth, Greek Grammar (Cambridge: Harvard University Press, 1968), sect. 1852:b.Biographical Note on the author: Dave Armstrong is a Catholic writer, apologist, and evangelist, who has been actively proclaiming and defending Christianity for more than twenty years. Formerly a campus missionary, as a Protestant, Armstrong was received into the Catholic Church in 1991 by the late, well-known catechist and theologian Fr. John A. Hardon, S.J.
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