Hail Mary: Kecharitomene, A Unique Word for a Unique Lady

3/13/2013

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Ignatius Catholic Study Bible, "the best translation," and the one most in accord with the analogy of faith, "is the most exalted one," In other words, "full of grace" best fits the bill to translate kecharitomene, though Hahn acknowledges the word is not quite a perfect fit.

The reason why "full of grace" does not go far enough and so is not a perfect fit is that "full of grace" is the literal translation of the Greek πληρης χαριτος (pleres charitos). That phrase is used to refer to St. Stephen, the first martyr, in Acts 6:8. It is also used to refer to Jesus, the Word made flesh, in The Gospel of John 1:14.

The same words ("full of grace"), it would appear obvious, ought not to be used to translate different Greek words (pleres charitos in Acts 6:8 and John 1:4 and kecharitomene in Luke 1:28). This is what drives the "most highly favored" crowd.

This is particularly true in that in both Acts 6:8 and John 1:4, the words "full of grace" are used in an obvious adjectival sense, and not as a noun, even a proper name or title, which is the case in Luke 1:28.

What the Angel Gabriel wants to communicate to Mary and to us is in the word kecharitomene is that Mary has a unique name, a unique title, a unique role in sacred history, and so--though human--is a unique being in the economy of salvation.

Mary is she whose very name, whose very title, whose very office, whose very person is to have been endowed with grace in anticipation of her role as Mother of God and Mother of the Church.
That's one reason why using "full of grace" does not go far enough. It is remarkable--in fact it is of utmost importance--that kecharitomene is clearly used by the angel Gabriel--the messenger of the most High God--as a proper noun, as Mary's heavenly name.

God gave Abram the name Abraham, the "Father of Nations." (Gen. 17:5) Jesus called Simon by the name Peter, meaning "Rock." (Matt. 16:18) God-given names are important in Scripture. Similarly, through the Angel Gabriel, God named Mary Kecharitomene. (Luke 1:28)

Since the word kecharitomene is tied with the expression "Hail" (Greek Chaire, sometimes translated "Rejoice"), it also seems to indicate a title or an office when tied to a person, as in "Hail Caesar." We actually see this usage in Scripture, such as when Judas greets Jesus as "Hail Rabbi" (Matt. 26:49), and the mocking Roman soldiers refer to Christ with the words "Hail, King of the Jews" (Matt. 27:29, Mark 15:18; John 19:3).

Though "Full of Grace" is the best we have, we should not be satisfied with the best we have. It helps us therefore to know that "full of grace" with respect to Mary refers to that unique nature of Mary's "fullness of grace." That is to say, "Full of Grace" it is her title, even her name.

Before Mary was the Mother of God (Theotokos) (cf. Luke 1:43), before she was Mother of the Church (Mater ecclesiae) (cf. John 19:27) she was Full of Grace (Kecharitomene) (Luke 1:28).

Kecharitomene is who Mary is, and not only what she has. She is Kecharitomene as a result of that "singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Savior of the human race," as Piux IX put it in his constitution Ineffabilis Deus which defined ex cathedra the dogma of the Immaculate Conception.

That "singular privilege" requires a "singular word," and Mary has such a word: Kecharitomene.

The word Kecharitomene was like a grain of mustard seed, a tiny seed of Gospel truth, which was sown among the hearts of the faithful and grew into a tree so huge that the birds of the air come and lodge in its branches and enjoy the cool of its shade. Wordsworth's poem is simply one of this tree's many fruits. But it all started with that small seed, that nonce word, kecharitomene.

"I am Kecharitomene" becomes, through proper doctrinal development, "I am the Immaculate Conception."

What the Angel Gabriel told Mary, the Blessed Virgin Mary herself told St. Bernadette Soubirous.

In his On Nature and Grace, St. Augustine--the expounder par excellence of the doctrine of original sin--explains Mary's unique situation in this manner: "An abundance of grace (plus gratiae) was conferred on her, who merited to conceive and bear Him of whom we know was without sin." In other words, there is a parallelism between the absence of original sin in Mary (through grace), and the absence of sin (by necessity) in ...
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Pope Benedict XVI's Prayer Intentions for January 2013
General Intention: The Faith of Christians. That in this Year of Faith Christians may deepen their knowledge of the mystery of Christ and witness joyfully to the gift of faith in him.
Missionary Intention: Middle Eastern Christians. That the Christian communities of the Middle East, often discriminated against, may receive from the Holy Spirit the strength of fidelity and perseverance.

Keywords: Mary, Marian, mother of God, rosary, marian devotion, Annunciation, Andrew M. Greenwell, Esq.

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AnthonyScriptural Exegesis The New Testament Origen Now since the Angel Saluted her in New Langua
2 months ago
Scriptural Exegesis

The New Testament

Origen

Now since the Angel Saluted her in New Language, such as I have not been able to find elsewhere in Scripture, some few words must be said on this. For in saying:- Hail Full of Grace
There is what I Nowhere else remember to have read in the Scriptures. For to no One else in speech such as this addressed, “Hail Full of Grace” For Mary alone is this Salutation reserved. For if Mary had Known to anyone else a like address had been made....Since she had knowledge of the Law, was Holy, and knew the Predictions of the Prophets from daily meditation...The Salutation would never have caused her to fear, as being strange.

Saint Gregory Thaumaturgus

“Addresses Mary with the Salutation “Hail Full of Grace” That I may show compassion for Eve in her deprivation. Appropriately therefore, did the Angel say to the Holy Virgin Mary first of all: “Hail Full of Grace” inasmuch as with her was laid up, The Full Treasure of Grace.

Nor is it only the Beauty of this Holy One in Body that calls forth our Admiration, but also the innate Beauty of her Soul.....”Hail Thou That art Gifted with Grace”

Come then, beloved Brethren, Let Us to take up The Angelic strain and to the utmost of our Power return the due meed of Praise saying:

“HAIL”, THOU THAT ART “FULL OF GRACE”

“Hail Thou that art Full of Grace” The fountain of that Light which enlightens all who Believe in Him, Hail, Thou that art Full of Grace, The rising of the rational Sun, And the undefiled Flower of Life ! “Hail Full of Grace” The Mead of Sweet Savor “Hail Full of Grace”
The Ever-Blooming Vine, That makes glad the Souls of those who Honor Thee !

“Hail Full of Grace”

Saint Ambrose

And the Angel being come In, said:

“Hail” “Full of Grace” “The Lord is With Thee,” “Blessed art Thou Among Women”

“She taught with herself what manner of Salutation this might be and this with reverent Modesty, because she feared; with Prudence, because she marveled at the New Style of Benediction, such as Nowhere else is read of, Nowhere before found, For Mary alone was this Salutation reserved, Well is she alone called “Full of Grace” since she alone obtained the Grace, which no other Woman had merited, to be filled with the Author of Grace”

Saint Jerome

What and how great is the Blessed and Glorious Ever - Virgin Mary, is set forth from Heaven by the Angel who said:

“Hail” “Full of Grace”, “The Lord is with Thee”, Blessed art Thou among Women”

For with such Privileges it was Befitting the Virgin should be Dowered, that she would be
“Full of Grace”
Who gave Glory to Heaven, The Lord to Earth, through whom also came our Peace, The Faith to the Nations, an end to vices, Order to Life, Discipline to Morals.

Saint Peter Chrysologus

Let us now hear what the Angel did. Entering in to Her, He says:

“Hail” “Full of Grace” “The Lord is with Thee” “Blessed art Thou among Women”

In these Words there is an offering of Gift, Not simply a Salutation “Ave” “Hail” That is receive Grace, be not afraid; Be not solicitous about Nature. “Full of Grace” because in others is Grace; But in Thee shall come all at once, The Whole Fullness of Grace.
“The Lord Is With Thee”
What is it, The Lord in Thee ? It is that he comes to Thee, not with the intention of merely visiting Thee, but he makes his descent in Thee by a New Mystery of being Born in Thee.
Fitly did he add: Blessed art Thou among Women Because, wherein Eve inflicted punishment on her accursed Bowels, Therein Mary now Joys, is Honored and accounted Blessed. And truly is she now made Mother of the Living by Grace.

Saint Eleutherius Tornacensis

And the Angel being come in, said to Her:

“Hail” “Full of Grace” “The Lord is with Thee” Blessed art Thou among Women”

O Angelic Voice full of Sweetness and Joy for saying: “Hail Full of Grace” He presented to the Virgin a Heavenly Salutation. Whilst in saying: “Full of Grace” he showed that the sentence by which our First Parents became a far from God, was excluded, and the Grace of Benediction from on High restored, Whereby made free from slavery, they were brought again into Paradise. And when he uttered the words: “Blessed art Thou among Women” not only did he Pronounce......... “Blessed art Thou among Women”
but that of all those also, who following the Virgin Mary should preserve in Virginity.

Saint Augustine

Truly “Full of Grace” ! For thus she was Saluted by the Angel, “Ave” “Gratia Plena”,
Who can explain this Grace ? Who is sufficient to render thanks for this Grace ?
Andrew M. Greenwell
2 months ago
I received this email from Jonathan Arrington, and thought it was important to share with the readers of Catholic online. I have his permission to publish it.

Dear Mr. Greenwell,

Hello, my name is Jonathan Arrington and I am Doctoral student in Patristic Theology at the Pontifical Patristics Institute in Rome, the Augustinianum. I thoroughly enjoyed your article on the Blessed Virgin: just a few caveats, though.

1) as even the "Great Scott" has cf. http://www.perseus.tufts.edu/hopper/morph?l=xaritow&la=greek#lexicon the perfect passive particle is extant, to the extent that we can verify, in Sirach/Ecclesiasticus 18:17 and in Aristeas, though the evidence there is fragmentary. Thus, the term is not a hapax in classical or biblical greek.

2) I'm sure article length was a concern, but it may have been wise to explain Erasmus' motives for the change to "gratiosa" (cf. the Latin version of Sirach 18:17 wherein "gratiosus" is found): that is, Erasmus had this "Ciceronian" tendency to render Latin terminology as "classical" as possible - obviously, a circumlocution like gratia plena was not the concise Latinity that he was aiming for.

I agree substantially with your thesis, i.e., that the analogy of Faith must guide our interpretation of Scripture, even of the individual words therein; however, I would tend to think that the interpretation of a "literalist" such as St. John Chrysostom should suffice to silence those who would doubt the Scriptural and Traditional foundations for the Magisterial pronouncement of Bl. Pius IX. Otherwise, we risk stretching, if you will, the "doma agathon" (cf. Sirach, ibid.) that we have in Sacred Scripture and actually weakening the necessity for Sacred Tradition's hermeneutic of Scriptural texts.

Your blog is splendid! especially the latest post on the optimism of Gaudium et Spes, Rowland's comments, and your supplement of the lecture Maritainienne with his later work. Brilliant!

From Rome, praying pro eligendo Summo Pontifice,

Jonathan Paul Arrington
Sonja Corbitt
2 months ago
This is AWESOME Andrew!
Anthony Coffey
2 months ago
“The Immaculate Conception”

Can I compare Thee to a dream,
a dream Heaven sent of neutral bliss
shining white hot with Love to give sweet.
Can I compare Thee to a rose,
that wilts before thy Beauty
rather than be shamed,
or will I compare Thee
to my Heart, that lives
to please Thee,
with each beat,
no my Love,
my precious sweet,
I
cannot
compare
Thee
at all.

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