Handmaid of the Lord

The Immaculate Conception

One is my dove, my perfect one is but one,
she is the only one of her mother,
the chosen of her that bore her…
Who is she that looketh forth as the morning,
fair as the moon, clear as the sun,
and terrible as an army with banners?
Song of Solomon 6, 9-1

Fear not, for I have redeemed you.
I have called you by name, you are mine.
Isaiah 43, 1

And the angel being come in, said unto her:
Hail, full of grace, the Lord is with thee:
blessed art thou among women.
Luke 1, 28 {DRB}

καὶ εἰσελθὼν ὁ ἄγγελος πρὸς αὐτὴν εἶπεν
Χαῖρε κεχαριτωμένη ὁ κύριος μετὰ σοῦ
εὐλογημένη σὺ ἐν γυναιξίν

The female vocative kecharitomene (κεχαριτωμένη), literally “highly favored by grace” or “having been graced” ₁ can be paraphrased as “enduringly endowed with grace.” ₂ It is because Mary was to be the mother of our Lord that the perfect past participle does “show completeness with a permanent result” and denotes “continuance of a completed action.” ₃ Moreover, since the expression kecharitomene is in the female vocative case, the angel addresses Mary by identifying her as the embodiment of all this expression denotes. When Gabriel greets her, he doesn’t call Mary by her given name but by the complete fullness and endurance of her state of holiness. He names her perfected in lasting grace.

Here, we have the morphological aspectual (not tense marked) stem of kecharitomene: ke. This is the perfect stem of the root verb charitoo (χαριτόω), which may denote a perpetuation of a completed past action (mene). The root verb is derived from (χάρις), which means “grace” or “favor.” The completed past action itself, therefore, is “having been highly favored and made acceptable by grace,” “lovely or agreeable.” ₄

The perfect stem is distinguished from the aorist stem, which we have in Ephesians 1:6, for example, escharitosen (ἐχαρίτωσεν): “He graced” or “has freely bestowed grace.” In this active indicative form, the aorist stem describes a completed action that has come to pass and is finished. It is temporal in aspect and a momentary result. ₅ The aorist stem does not signify a permanent state of grace. On the other hand, the perfect aspect exclusively denotes a state that prevails after an event has occurred and is caused by this event.

Catholics believe this past occurrence to be Mary’s Immaculate Conception – the first instance when God fashioned and sanctified Mary’s soul and redeemed her in the most perfect way, in view of the foreseen merits of Christ, because of her election to the Divine Maternity. By His gracious act, God redeemed Mary perfectly by preserving her from contracting the stain of original sin and all personal sins so that she would be the most acceptable and loveliest mother of the Divine Word in his humanity. For no other reason did God favor Mary with this singular grace. ₆

The perfect tense in linguistic terms may denote that an action is already completed, but it can also convey the sense that the effects or results of that action continue to persist into the present moment. For instance, when our Lord states, “It is written” (in Greek, gegrapti/Γέγραπται), this can be interpreted literally as “It has been written.” This phrase suggests that what has been inscribed retains its validity and authority beyond the initial moment of writing. Consequently, this emphasizes the theological assertion that “Man cannot live by bread alone, but by every word that comes from the mouth of God” (Mt 4:4), signifying the enduring relevance of divine revelation.

Moreover, the perfect tense may implicitly suggest future implications within its aspectual framework. For example, Ephesians 1:6 highlights our predestination to grace, which stands in contrast to predestination to glory. However, it is essential to understand that within the context of the active indicative aorist—an aspect that modifies the root verb and is temporal in its nature—there is an indication that not every individual will persist in a state of grace beyond their current experience. Therefore, the term escharitosen suggests that there is no guarantee of a permanent state of sanctifying grace for all believers, illustrating that the concept of “Once saved, always saved” does not hold universally true when viewed from a distributive perspective. This conveys that the dynamics of faith and perseverance are essential in the Christian experience, emphasizing a continuing commitment to grace rather than a one-time transformation.

In Catholic theology, sanctifying grace is intricately linked to human actions and our ongoing cooperation with God’s actual graces. This connection underscores the importance of St. Paul’s exhortation to the faithful, urging them “not to receive God’s grace in vain” (2 Cor 6:1). This warning highlights that the soul’s justification—its declaration of righteousness before God—is fundamentally rooted in the presence of sanctifying grace. In this context, sanctification serves as the formal cause of justification; it is the process through which individuals are made holy and acceptable in God’s sight. However, sanctifying grace is precarious; the soul becomes deprived of this grace by committing a mortal sin, which leads to spiritual death, as outlined in 1 John 5:16-17. This emphasizes the gravity of sin and the urgent need for repentance and divine mercy.

In considering the unique role of Mary in salvation history, it’s essential to acknowledge that God’s grace bestowed upon her was enduring and profound. Her selection as the Mother of God was not a random act but a deliberate choice by divine providence, resulting in a permanent state of grace. This theological position presupposes that Mary, full of grace (Lk 1:28), was preserved from original sin and never committed personal sins. Consequently, she maintained her sanctifying grace throughout her life, which allowed her to fulfill her pivotal role in the Incarnation of Christ without any loss of holiness. This doctrine underscores Mary’s exceptional purity and unique relationship with God, setting her apart as a model for all believers.

Here are some scriptural comparisons between the perfect and aorist aspects of verbs to better distinguish them.

“By grace, you have been saved.”
– Ephesians 2:5

Christ’s formal redemption of the world continues. The grace of justification and forgiveness our Lord has merited for humanity is the permanent result of his passion and death on the cross. God has reconciled the world to Himself through our Lord and Saviour Jesus Christ (Rom 5:10-11).

“After that, you believed (Aorist), you were sealed (aor.) with the Holy Spirit.”
– Ephesians 1, 13

Believing and sealing are definite and complete acts confined to the present moment. Some of the Ephesians who believed, therefore, may eventually have lost their faith and fallen from grace. St. Paul is referring to their predestination for grace rather than glory.

In the Catholic Douay-Rheims Bible, we find the verse: “And Stephen, full of grace and fortitude, did great wonders and signs among the people” (Acts 6:8). This depiction emphasizes Stephen’s exceptional spiritual endowment, highlighting his capability to perform miraculous acts through divine assistance. Most Protestant Bibles also include the phrase “full of grace” (Greek: pleres charitos), reinforcing this notion of divine favor, with the notable exception of three translations that instead use “full of faith” (Greek: pleres pistin). For example, the King James Bible states: “And Stephen, full of faith and power, did great wonders and miracles among the people” (Acts 6:5). It’s important to recognize that while many Bible versions, including various Catholic translations, use the term “full of grace” in relation to Stephen, the meaning differs significantly from how this phrase applies to Mary in theological discussions. Here, Luke conveys that Stephen was endowed with actual graces of faith and fortitude specifically for the purpose of carrying out his miraculous works.

Of course, these actual graces, which are momentary divine aids, sanctify the individual; however, they are specifically tied to the performance of particular acts and dissipate once they are completed. For instance, Stephen was not only abounding in faith but also filled with fortitude—a profound inner strength—while he engaged in rigorous debates with the religious elders in the synagogue and executed remarkable signs and wonders that drew attention and admiration. When examining the past tense verb ἐποίει (“was performing”) in the Acts of the Apostles, we can discern that the noun χάριτος (grace) is confined to a specific timeframe. The imperfect past progressive tense indicates that the action—performing great signs and wonders—is distinctly situated in the past, indicating that such extraordinary acts were completed and are no longer occurring in the present narrative.

These actual graces, which may manifest as an infusion of faith or fortitude, empower the soul to persist in a state of habitual sanctifying grace. This sanctifying grace represents a transformative quality of the soul that allows it to share in the divine life. Stephen exemplified this active participation in divine life through his fervent apostolic zeal and commitment while evangelizing in the Temple, where his passionate preaching and miraculous deeds served as a testament to the power of grace operating within him.

Whether Stephen remained faithful and resilient following this pivotal event is ultimately of little consequence in the broader narrative. The Evangelist’s focus is not on the temporal aspects surrounding the incident but on Stephen’s immediate state — a remarkable condition wherein he was bestowed with sufficient graces. This divine infusion rendered him utterly faithful and imbued him with strength as he undertook the formidable task at hand. In stark contrast, the situation regarding Mary is markedly different. Her maternal vocation, pivotal in the divine plan, extended throughout her entire life, beginning from the very moment of her conception. This unique calling was not merely coincidental; she was predestined to be the Mother of the Lord, a status that imbued her existence with profound significance and responsibility.

While a chosen vessel for a specific mission, God did not call Stephen to engage in lifelong evangelization. His role was vital but was defined by particular moments of grace. However, the grace bestowed upon Mary is intrinsically linked to her soul’s sanctity and innate quality, reflecting her unique relationship with God. This grace serves as a foundation for her actions and decisions, distinguishing her from others who may operate under different divine mandates. The grace referred to by the angel in Mary’s context is, therefore, a manifestation of habitual grace—a state of sanctification or justification inherently present within her. This type of grace differs from actual grace, which is transient and operates at specific moments to inspire particular acts or decisions. Yet, it should be noted that actual grace, when activated, can lead to a real transformation and sanctification in those who receive it, creating a powerful dynamic in the lives of the faithful.

In examining the significance of Luke 1:28, it is crucial to note that the original Greek text employs the term “kecharitomene” rather than the more commonly interpreted phrase “pleres charitos.” The term “kecharitomene” is a perfect passive participle presented in the singular female vocative form, specifically addressing Mary. A participle serves as a verbal adjective that conveys the qualities or state of the subject to which it refers. The perfect tense of this participle indicates an action—namely, the divine bestowal of grace—that is not only ongoing but also has a completed result. By using “kecharitomene” as a title, the evangelist conveys a message that transcends the limitations of time, suggesting that Mary’s state of being is not confined to the immediate moment of the angel’s announcement. The angel proclaims: “Hail, you who are completely, perfectly, and permanently endowed with sanctifying or justifying grace.” This profound declaration implies that Mary is endowed with grace in its fullest sense.

To be “completely endowed with grace” equates to being “full of grace,” indicating that she is the ultimate recipient of divine favor. This unique and perfect endowment of grace is described as a completed past action, possessing a lasting effect that does not change over time. Thus, Mary is acknowledged for her exceptional status and identified by it. In her interior life, Mary embodies the qualities necessary to fulfill her role as the mother of God incarnate. She is portrayed as completely and perpetually sinless, with her soul being devoid of any stain of sin. This immaculate state highlights the theological principle that grace counters sin, serving as the antidote that preserves her purity and sanctification. Therefore, Mary represents the ultimate ideal of holiness and grace, uniquely prepared for her divine vocation.

The term “Kecharitomene,” found in the original Greek text, carries with it a depth of meaning that signifies not just a momentary state but a permanent condition bestowed upon Mary. This can be paraphrased in Latin as “gratia plena,” or “full of grace,” indicating that Mary has been endowed with a fullness of sanctifying grace. This extraordinary endowment renders her completely holy and perfectly equipped to respond to her divine call, showcasing her unparalleled role in salvation history. Thus, the depth of this title encapsulates both her unique election by God and her exceptional readiness to fulfill the profound mission of divine motherhood central to Christian belief.

In order for Mary to conceive and bear the Son of God as a mother truly worthy of Him, the spiritual gifts of faith and fortitude, while abundant and well-sourced within her soul, would not have sufficed for the immense divine calling placed upon her. Mary needed to embody perpetual holiness in every facet of virtue—from the moment of her conception, celebrated in the doctrine of the Immaculate Conception, to the time of her Dormition, when she was assumed into heaven. This lifelong Divine Maternity required an unwavering commitment to justice and holiness within her soul and an immaculate purity within her body throughout her earthly existence. Her exemplary life, marked by profound humility, obedience, and love, serves as the ultimate model of maternal devotion and fidelity to God’s will, laying the foundation for her unique role in the Incarnation of Christ. Thus, her sanctity was not a mere aspect of her being but an essential qualification for her divine calling.

In Ephesians 2:5, the Greek term for grace is “charis,” derived from the root verb “charitoo.” This linguistic connection is significant, especially when considering the expression “kecharitomene,” a pivotal descriptor used in reference to Mary. The grace bestowed upon her—central to the doctrine of her Immaculate Conception—can be understood as sanctifying grace and a form of justification. According to Catholic teaching, God graciously conferred this extraordinary grace upon our Blessed Lady at the precise moment of conception. This divine act was predicated on the foreseen merits of Christ, emphasizing that her sanctification was not merely reactive but a part of God’s eternal plan for salvation. The perfect stem indicated by “ke” in “kecharitomene” suggests that her redemption is complete and permanent.

This grace is not a fleeting moment; rather, its effects endure in the present context of the Annunciation, affirming her unique role in salvation history. Moreover, this grace extends beyond her conception and the Annunciation, accompanying her throughout her life, particularly as it relates to her Divine Maternity. The implications of this enduring grace highlight the belief that Mary, as the Mother of God, holds a unique, unending relationship with the Divine, underscoring the theological significance of her role in the economy of salvation.

In this narrative, the figure of Daughter Zion is powerfully portrayed through Mary’s declaration, emphasizing her unique role in salvation history. She proclaims, “My soul glorifies the Lord, and my spirit rejoices in God my savior, for he has looked with favor on the lowliness of his handmaid” (Lk 1:46-48). This profound statement reflects her humility and deep sense of divine favor and purpose. Mary’s redemption is depicted as uniquely perfected at the moment of her conception, as God intricately designed her soul to be free from the stain of original sin. This divine preservation allowed her to fully live in accordance with God’s will, untouched by any inclination toward actual sin, in stark contrast to the universal human condition described in Romans 3:23, where Paul notes that “all have sinned and fall short of the glory of God.”

Furthermore, the prophetic words of Zephaniah (3:14-15), which speak of joy and deliverance for the people of Israel, resonate with a deeper meaning in the context of Mary’s life. Her exemption from original sin sets her apart and fulfills the promise of redemption, highlighting God’s merciful intervention in human history. By preserving Mary from the inherited consequences of sin, God ensured that she would become the purest vessel through which the Incarnation could occur, elevating the significance of her role in the salvation narrative.

Sing aloud, O Daughter of Zion; shout, O Israel!
Rejoice and exult with all your heart,
O daughter of Jerusalem!
The Lord has taken away the judgments against you,
he has cast out your enemies.
The King of Israel, the Lord, is in your midst;
you shall fear evil no more.

God specially chose Mary and removed His judgment on humanity from her by preserving her free from the stain of original sin at the moment of her conception. This singular grace meant that suffering and death, which are consequences of sin, were not imposed upon her, allowing her to live without the inherent penalties that affected all human beings as descendants of Adam, as articulated in Romans 5:12. Therefore, Mary experienced no fear of these profound evils, as she was not only exempt from the moral corruptions stemming from original sin but also remained personally sinless throughout her life through the continuous flow of God’s actual graces.

While she did experience the trials and tribulations of life, including the deep sorrow of watching her Son’s suffering and crucifixion, her suffering was not a punishment but rather an expression of her profound empathy and love. Mary’s choice to undergo suffering and her eventual acceptance of death were voluntary acts of solidarity with her Son, meant to perfectly emulate His redemptive mission. In this way, her suffering served a greater purpose in the divine plan, and the legacy of her life stands as a testament to grace and holiness, untouched by the penalties that afflict humanity due to sin.

Mary, chosen to be the Mother of Jesus Christ, was liberated from the weight of mankind’s collective guilt through her Immaculate Conception, a grace reflected in Genesis 3:15. This profound event set her apart, allowing her to embody a sanctity free from original sin. It is this divine favor that explains why the angel Gabriel greeted her with the words, “Fear not, for you have found grace with God” (Lk 1:30). Mary’s existence was marked by a complete absence of sin, enabling her to demonstrate an unparalleled love for God and a genuine fellowship with her neighbors. Her heart was entirely devoted to the divine will, so she had no reason to be anxious about divine justice or the consequences of sin. Fear, which is often associated with the anticipation of punishment, was inconceivable for her, as perfect love, as stated in 1 John 4:18, casts out all fear.

In her role as the Mother of God, it was essential for Mary to exemplify perfection in love. This divine appointment required her to be not only sinless but also a model of virtue and compassion, enabling her to nurture the Savior of the world. Thus, Mary stands as a unique figure of holiness and grace within the Christian tradition, illustrating both the possibility of human sanctity and the profound nature of God’s love.

Hence, the basic thought of the Greek perfect tense is that the progress of an action has been completed, and the results of the action are continuing in full effect. The progress of the action has reached its culmination, and the finished results are now in existence. Unlike the English perfect tense, which is used to express actions that began in the past and continue in the present, the Greek perfect tense indicates the continuation and present state of a completed past action. For instance, Galatians 2:20 should be translated as “I am in a present state of having been crucified with Christ,” indicating that not only was Paul crucified with Christ in the past, but he exists now in that present condition. The apostle continues: “The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” The Greek perfect tense has to do with the person’s present condition or state that has resulted in the past.

St. Luke informs us that the extraordinary grace bestowed upon Mary was not just a momentary blessing but a profound state of grace that she continually existed in, beginning long before the moment of the Annunciation. It is reasonable to infer that Mary remained in this elevated state of grace even after the angel Gabriel departed, as he left promptly following her acceptance of God’s will to become the mother of the Lord. This signifies that her cooperation with divine grace was part of a deeper relationship with God. The angel’s declaration in Luke 1:30, where he reassures Mary by saying, “Fear not, Mary, for you have found favor (grace) with God,” highlights the uniqueness of her situation. This favor is not to be understood as a transient gift; rather, it represents a continuous and profound relationship with divine grace that predated her conception of Christ. The implication here is significant: Mary’s state of grace is rooted in a completed action in the past, likely occurring at the moment of her creation.

God commissioned the angel Gabriel to greet the Blessed Virgin Mary with the title “Kecharitomene,” which translates to “full of grace.” This title reflects her unique and pristine form of redemption, as prophesied in Isaiah 43:1, highlighting her exceptional status among all human beings. By the merits of her divine Son, Jesus Christ, Mary was granted an unparalleled privilege: She was preserved from original sin from conception. This divine intervention meant that she did not merely have her sinfulness remitted; rather, she was exempted entirely from the universal debt of sin that afflicts humanity. In acknowledgment of her unparalleled purity and sanctity, the Lord bestowed upon her “great things,” as noted in Luke 1:49. These “great things” signify not only her exalted role as the Mother of God but also the extraordinary grace and blessings that surrounded her life, setting her apart as a model of virtue and devotion in the divine plan of salvation. From her conception onward, her life was marked by a unique cooperation with God’s will, culminating in her pivotal role in the Incarnation.

In his Apostolic Constitution, Ineffabilis Deus, issued on December 8, 1854, Pope Pius IX articulates the concept of the Divine Maternity as the “Supreme reason for the privilege” of the Immaculate Conception. This declaration emphasizes the profound significance of Mary’s role as the Mother of Christ and underscores the unique grace bestowed upon her. When God lovingly predestined Mary to be the mother of our Lord, He foresaw her acceptance of this divine mission—her Fiat—at the very moment He created and sanctified her soul.

It is important to note that using the perfect tense in this context does not imply that Mary’s state of grace will unconditionally persist indefinitely. The Apostle Paul illustrates a similar theological point when he expresses that he remains crucified with Christ, contingent upon Christ living within him. This is a reflection of active participation, as Paul lives his life “by faith in the Son of God,” echoing the notion that, similarly, Mary continues to abide in a state of sanctifying grace and justification before God, contingent upon her unique role as the Mother of our Divine Lord. Moreover, God adorned the Mother of the Son with “garments of salvation” and clothed her in a “robe of righteousness” (Isaiah 61:10), signifying her unparalleled dignity and holiness, which make her the most worthy vessel to bear the Son of God. This rich theological tapestry highlights Mary’s singular grace and the divine plan that reverberated throughout salvation history, culminating in her pivotal role in the Incarnation.

The epithet “Kecharitomene,” or “Full of grace,” emphasizes a profound aspect of Mary’s interior life and her unique relationship with God. Unlike a mere description, this designation asserts that she embodies the very essence of grace—completely, perfectly, and perpetually endowed with sanctifying and justifying grace. This distinction is not trivial; it highlights her singular role in salvation history. The names God bestows upon His servants are not arbitrary; they carry a sense of permanence and originate from eternity, reflecting His divine design and intention. To fully grasp what is being revealed through the title “Kecharitomene,” it is essential to consider both the grammatical nuances and the linguistic context. Specifically, the perfect tense in this instance is extraordinary and unparalleled in the Scriptures, reserved solely for the Blessed Virgin Mary, the Mother of God. This grammatical choice underscores her unique status in the divine order of grace, illuminating the deep theological significance of her role as the one chosen to bear the Incarnate Word. Thus, Mary is not a passive recipient of grace but an active participant in God’s salvific plan.

The woman was given the two wings of a great eagle,
so that she might fly to the place prepared for her in the wilderness,
where she would be taken care of for a time, times and half a time,
out of the serpent’s reach.
Revelation 12, 14

Early Sacred Tradition

St. Ephraem of Syria
Nisibene Hymns 27:8
(A.D. 361)

“You alone and your Mother are more beautiful than any others,
for there is no blemish in you nor any stains upon your Mother.
Who of my children can compare in beauty to these?”

St. Ambrose, Sermon 22:30
(A.D. 388)

“Mary, a Virgin not only undefiled but a Virgin whom grace
has made inviolate, free of every stain of sin.”

St. Theodotus of Ancyra, Homily VI:11
(ante A.D. 446)

“A virgin, innocent, spotless, free of all defect,
untouched, unsullied, holy in soul and body,
like a lily sprouting among thorns.”

St. Peter Chrysologus, Sermon 140
(A.D. 449)

“The angel took not the Virgin from Joseph,
but gave her to Christ, to whom she was pledged
in the womb, when she was made.”

St. Theoteknos of Livias
Panegyric for the Assumption, 5:6
(A.D. 650)

“She is born like the cherubim,
she who is of a pure, immaculate clay.”

St. Andrew of Crete
Sermon I, Birth of Mary
(A.D. 733)

“Today humanity, in all the radiance of her immaculate nobility, receives its ancient beauty.
The shame of sin had darkened the splendour and attraction of human nature; but when the
Mother of the Fair One par excellence is born, this nature regains in her person its ancient
privileges and is fashioned according to a perfect model truly worthy of God…. The reform of
our nature begins today and the aged world, subjected to a wholly divine transformation,
receives the first fruits of the second creation.”

AVE MARIA

Notes & Sources

[1] Fred P Miller, Zechariah & Jewish Renewal: From Gloom to Glory (Lithonia: Moellerhaus Publishing, 1992). See the author’s commentary on Zechariah 20 in Chapter 31 in the context of Luke 1:42. Elizabeth blesses or praises Mary for “having been [already] blessed” (eulogemene). The perfect passive participle of the verb eulogeo functions as it does in Luke 1:28 in which the angel Gabriel names Mary “having been graced.”
[2] Friedrich Blass & Albert Debrunner, Greek Grammar of the New Testament (Chicago University Press, 1961),175.
[3] Herbert Weir Smyth, Greek Grammar (Harvard University Press, 1968), 108-109.
[4] James H Strong, Strong’s Exhaustive Concordance of the Bible (UK: Hendrickson Publishers, 2009). [5487. Charitoo]
[5] Blass & Debrunner, 166.
[6] Fritz Rienecker & Cleon Rogers, A Linguistic Key to the Greek New Testament (Grand Rapids: Zondervan Christian Publishing, 1976). The authors state that Kecharitomene denotes “grace having been bestowed on” someone as “a divine favor for a special vocation.”