Mary was Immaculate AND Committed Sins

Many websites, such as Answering Islam (following William Albrecht), claim that the words “spotless,” “stainless,” “without blemish,” and “incorruptible” are terms which explicitly declare Mary’s sinlessness. We’re going to refute this. But first, here are their examples (and ironically, some of these quotes come from men who explicitly taught that Mary committed sins!):

Misunderstood Quotes:

AD 100-700: Beginning to the end of the Patristic era

Hippolytus of Rome

Thus, too, they preached of the advent of God in the flesh to the world, His advent by the spotless and God-bearing Mary in the way of birth and growth…. On The End of the World, chapter 1

Thus also the demonstration makes the matter clear to us. Since the Saviour of the world, with the purpose of saving the race of men, was born of the immaculate and virgin Mary, and in the form of the flesh trod the enemy trader foot, in the exercise of the power of His own proper divinity…. – On The End of the World, chapter 22

At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the “ark overlaid with pure gold,” with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the “ark” made manifest.” Commentary on Psalm XXIII (ante A.D. 235)

Gregory the Wonderworker

The Holy Virgin is herself both an honorable temple of God and a shrine made pure, and a golden altar of whole burnt offerings. By reason of her surpassing purity, she is the Divine incense of oblation, and oil of holy grace, and a precious vase bearing it itself the true nard, the priestly diadem, revealing the good pleasure of God, whom she alone approaches holy in body and soul. She is the door which looks eastward. The fertile olive from which the Holy Spirit took the fleshly twig of the Lord and saved the suffering race of men. She is the boast of virgins, and the joy of mothers, the declaration of archangels, even as it was spoken: “Be thou glad and rejoice, the Lord with thee”, and again, “From thee” in order that he may make new once more the dead through sin.

New radiance now of eternal light gleams forth for us in the inspired fitness (or harmony) of these words. Now is it meet and fitting for me to wonder after the manner of the Holy Virgin, to whom in seemly wise before all things the angel gave salutation thus: “Be thou glad and rejoice”; because with her are quickened and live, all the treasures of grace. Among all nations she alone was both virgin and mother and without knowledge of man, holy in body and soul. Among all nations she alone was made worthy to bring forth God; alone she carried in her Him who carries along all by His word. (Concerning the Holy Mother of God, ever-virgin [A.D. 240])

[We accept that Mary was the greatest virgin that ever lived. She surpassed all others in purity and holiness. But this does not make her sinless. When it says she “approaches” God “alone,” it’s referring to the fact that she welcomed God to live inside of her. No other woman did that.

Gregory teaches that Mary was filled with grace and sanctified in her body and soul at the moment of the angel’s greeting, not prior]:

He sent beforehand the archangel Gabriel to bear the glad tidings to the Virgin Mary. And he came down from the ineffable powers above to the holy Virgin, and addressed her first of all with the salutation, Hail, thou that art highly favoured. And when this word, Hail, thou that art highly favoured, reached her, in the very moment of her hearing it, the Holy Spirit entered into the undefiled temple of the Virgin, and her mind and her members were sanctified together…. and by the very weapons by which the devil strove against us, Christ also saved us, taking to Himself our passible body in order that He might impart the greater grace to the being who was deficient in it. And where sin abounded, grace did much more abound. And appropriately was grace sent to the holy Virgin. – Gregory the Wonderworker, Homily 2, On The Annunciation

Ephraim the Syrian

“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?” (Nisibene Hymns 27:8 [A.D. 361]).

Epiphanius of Salamis

“How will holy Mary not possess the kingdom of heaven with her flesh, since she was not unchaste, nor dissolute, nor did she ever commit adultery, and since she never did anything wrong as far as fleshly actions are concerned, but remained stainless?” (Panarion haer 42:12; PG 41:777B)

“Mary, the holy Virgin, is truly great before God and men. For how shall we not proclaim her great, who held within her the uncontainable One, whom neither heaven nor earth can contain?” (ibid 30:31; PG 41:460C)

“Whoever honors the Lord also honors the holy [vessel]; who instead dishonors the holy vessel also dishonors his Master. Mary herself is that holy Virgin, that is, the holy vessel.” (ibid 78:21; PG 42:733A) [300s]

Athanasius the Great

“… pure and unstained Virgin…” (On the Incarnation of the Word) [300s]

“Mary was a pure virgin… She loved to do good works… She did not want to be seen by men but prayed God to be her judge… She remained at home always, leading a hidden life… She gave generously to the needy what surplus she had earned by the work of her hands… She prayed to God as one person speaks to another… Her speech was reflective and her voice subdued… She purposed to make some advances each day and did so… She did not worry about dying. She was even sad and sighed every day because she had not yet reached the gates of heaven.” Letter to Virgins 42 [late 300s]

Ambrose of Milan

“Mary’s life should be for you a pictorial image of virginity. Her life is like a mirror reflecting the face of chastity and the form of virtue. Therein you may find a model for your own life… showing what to improve, what to imitate, what to hold fast to” (The Virgins 2:2:6 [A.D. 377]).

“The first thing which kindles ardor in learning is the greatness of the teacher. What is greater [to teach by example] than the Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than she who bore a body without contact with another body? For why should I speak of her other virtues? She was a virgin not only in body but also in mind, who stained the sincerity of its disposition by no guile, who was humble in heart, grave in speech, prudent in mind, sparing of words, studious in reading, resting her hope not on uncertain riches, but on the prayer of the poor, intent on work, modest in discourse; wont to seek not man but God as the judge of her thoughts, to injure no one, to have goodwill towards all, to rise up before her elders, not to envy her equals, to avoid boastfulness, to follow reason, to love virtue. When did she pain her parents even by a look? When did she disagree with her neighbors? When did she despise the lowly? When did she avoid the needy?” (ibid., 2:2:7).

“Come, then, and search out your sheep, not through your servants or hired men, but do it yourself. Lift me up bodily and in the flesh, which is fallen in Adam. Lift me up not from Sarah but from Mary, a virgin not only undefiled, but a virgin whom grace had made inviolate, free of every stain of sin” (Commentary on Psalm 118:22–30 / PL 15:1342 [A.D. 387]).

Augustine

“Our Lord… was not averse to males, for he took the form of a male, nor to females, for of a female he was born. Besides, there is a great mystery here: that just as death comes to us through a woman, life is born to us through a woman; that the devil, defeated, would be tormented by each nature, feminine and masculine, as he had taken delight in the defection of both” (Christian Combat 22:24 [A.D. 396]).

“That one woman is both mother and virgin, not in spirit only but even in body. In spirit she is mother, not of our head, who is our Savior himself—of whom all, even she herself, are rightly called children of the bridegroom—but plainly she is the mother of us who are his members, because by love she has cooperated so that the faithful, who are the members of that head, might be born in the Church. In body, indeed, she is the Mother of that very head” (Holy Virginity 6:6 [A.D. 401])

“Having excepted the holy Virgin Mary, concerning whom, on account of the honor of the Lord, I wish to have absolutely no question when treating of sins—for how do we know what abundance of grace for the total overcoming of sin was conferred upon her, who merited to conceive and bear him in whom there was no sin?—so, I say, with the exception of the Virgin, if we could have gathered together all those holy men and women, when they were living here, and had asked them whether they were without sin, what do we suppose would have been their answer?” (Nature and Grace 36:42 [A.D. 415]).

Jerome

“HE CONDUCTED THEM WITH A CLOUD BY DAY”

“BEHIND THE LORD COMES INTO EGYPT ON A LIGHT CLOUD. THE LIGHT CLOUD WE MUST UNDERSTAND, EITHER AS PROPERLY SIGNIFYING THE BODY OF THE SAVIOR, AS BEING LIGHT AND BURDENED WITH NO SIN, OR WE MAY CERTAINLY TAKE THE LIGHT CLOUD AS SIGNIFYING HOLY MARY… BEHOLD THE LORD COMES INTO THE EGYPT OF THIS WORLD ON A LIGHT CLOUD, WHICH IS THE VIRGIN. (Commentary on Psalm 77) [300s]

‘There shall come forth a rod out of the stem of Jesse, and a flower shall grow out of his roots.’ The rod is the mother of the Lord–simple, pure, unsullied; drawing no germ of life from without but fruitful in singleness like God Himself… Set before you the blessed Mary, whose surpassing purity made her meet to be the mother of the Lord. (Letter XXII. To Eustochium, 19, 38; NPNF 2, Vol. VI, 29, 39; cf. Gambero, p. 213: “whose purity was so great that she merited to be the Mother of the Lord”)

Indeed how inferior they are, in terms of holiness, to blessed Mary, Mother of the Lord! (Contra Pelagianos, 1, 16; Gambero, 212) [300s]

Timothy of Jerusalem

“Therefore the Virgin is immortal to this day, seeing that he who had dwelt in her transported her to the regions of her assumption” (Homily on Simeon and Anna [A.D. 400]).

William Albrecht is such a liar. Here’s a website giving info about Timothy of Jerusalem:

The Falling Asleep of Mary

“[T]he Lord said to his Mother, ‘Let your heart rejoice and be glad, for every favor and every gift has been given to you from my Father in heaven and from me and from the Holy Spirit. Every soul that calls upon your name shall not be ashamed, but shall find mercy and comfort and support and confidence, both in the world that now is and in that which is to come, in the presence of my Father in the heavens’” (The Falling Asleep of Mary [A.D. 400]).

“And from that time forth all knew that the spotless and precious body had been transferred to paradise” (ibid.).

Cyril of Alexandria

Hail, Mary Theotokos, Virgin-Mother, lightbearer, uncorrupt vessel. Hail, O Virgin Mary, mother and handmaid; virgin, for the sake of him who was born virginally from you; mother, for the sake of him whom you carried in your arms and nursed with your milk; handmaid, for the sake of him who took the form of a servant. For the king entered into your city; or rather, into your womb, and he came forth from it as he wished, and your gate remained shut. For you conceived without seed and gave birth divinely… Hail, Mary, you are the most precious creature in the whole world; hail, Mary, uncorrupt dove; hail, Mary, inextinguishable lamp; for from you was born the Sun of justice. Cyril of Alexandria, Homily 11 [400s]

Theodotus of Ancrya (d. 445)

“Hail, our desirable gladness;
Hail, O rejoicing of the churches;
Hail, O name that breathes out sweetness;
Hail, face that radiates divinity and grace;
Hail, most venerable memory;
Hail, O spiritual and saving fleece;
Hail, O Mother of unsetting splendor, filled with light;
Hail, unstained Mother of holiness;
Hail, most limpid font of the lifegiving wave;
Hail, new Mother, workshop of the birth.
Hail, ineffable Mother of a mystery beyond understanding;
Hail, new book of a new scripture, of which, as Isaiah tells, angels and men are faithful witnesses.
Hail, alabaster jar of sanctifying ointment;
Hail, best trader of the coin of virginity;
Hail, creature embracing your Creator;
Hail, little container containing the Uncontainable.” (Theodotus, Homily 4:3; PG 77:1391B-C; Gambero, page 267-8)

“In the place of Eve, an instrument of death, is chosen a Virgin, most pleasing to God and full of His grace, as an instrument of life. A Virgin included in woman’s sex, but without a share in woman’s fault. A Virgin innocent; immaculate; free from all guilt; spotless; undefiled; holy in spirit and body; a lily among thorns.” (Theodotus, Hom 6 in S. Deiparam, No 11; PG 77:1427A)

Another translation of the above:

“Innocent virgin, spotless, without defect, untouched, unstained, holy in body and in soul, like a lily flower sprung among thorns, unschooled in the wickedness of Eve, unclouded by womanly vanity… Even before the Nativity, she was consecrated to the Creator… Holy apprentice, guest in the Temple, disciple of the law, anointed by the Holy Spirit, clothed with divine grace as with a cloak, divinely wise in your mind; united to God in your heart… Praiseworthy in your speech, even more praiseworthy in your action… God in the eyes of men, better in the sight of God.” (Theodotus, Hom 6:11; Gambero, page 268)

“What did the divine messenger do then? Perceiving the Virgin’s interior dispositions and perspicacity in her outward appearance and admiring her just prudence, he began to weave her a kind of floral crown with two peaks: one of joy and one of blessing; then he addressed her in a thrilling speech of praise, lifting up his hand and crying out: ‘Hail, O full of grace, the Lord is with you, you are blessed’ (Lk 1:28), O most beautiful and most noble among women. The Lord is with you, O all-holy one, glorious and good. The Lord is with you, O worthy of praise, O incomparable, O more than glorious, all splendor, worthy of God, worthy of all blessedness….Through you, Eve’s odious condition is ended; through you, abjection has been destroyed; through you, error is dissolved; through you, sorrow is abolished; through you, condemnation has been erased. Through you, Eve has been redeemed. He who is born of the holy [Virgin] is holy, holy and Lord of all the saints, holy and Giver of holiness. Wondrous is he who generated the Woman of wonder; Ineffable is he who precedes the Woman beyond words; Son of the Most High is he who springs from this highest creature, he who appears, not by man’s willing it, but by the power of the Holy Spirit; he who is born is not a mere man, but God, the incarnate Word.” (Theodotus, On the Mother of God and on the Nativity; Patrologia orientalis 19:330-1; Gambero, page 271)

Proclus of Constantinople (d. 446)

“He came forth from her without any flaw, and made her for Himself without any stain.”; And again: “Mary is the heavenly orb of a new creation, in whom the Sun of justice, ever shining, has vanished from her entire soul all the night of sin.” (Proclus, Oratio 1 de Laudibus S. Mariae; PG 65:683B; Oratio 6; PG 68:758A)

“Thanks to her all women are blessed. It is not possible that woman should remain under her curse; to the contrary, she now has a reason to surpass even the glory of the angels. Eve has been healed… Today, a list of women is admired [Sarah, Rebekah, Leah, Deborah, etc.]… Elizabeth is called blessed for having carried the Forerunner, who leapt for joy in her womb, and for having giving witness to grace; Mary is venerated, because she became the Mother, the cloud, the bridal chamber, and the Ark of the Lord.” (Proclus, Homily 5:3; PG 65:720B; Gambero, page 256)

“O man, run through all creation with your thought, and see if there exists anything comparable to or greater than the holy Virgin, Mother of God. Circle the whole world, explore all the oceans, survey the air, question the skies, consider all the unseen powers, and see if there exists any other similar wonder in the whole creation… Count, then, the portents, and wonder at the superiority of the Virgin: she alone, in a way beyond words, received into her bridal chamber him before whom all creation kneels with fear and trembling.” (Proclus, Homily 5:2; PG 65:717C-720A; Gambero, page 251)

Leo the Great

For the uncorrupt nature of Him that was born had to guard the primal virginity of the Mother, and the infused power of the Divine Spirit had to preserve in spotlessness and holiness that sanctuary which He had chosen for Himself… (Sermon XXII: On the Feast of the Nativity, Part II; NPNF 2, Vol. XII) [400s]

Basil of Seleucia

“He who would exalt the Holy Virgin and Mother of God, will find a most ample subject for his praises… only those who have been intimately illuminated by the light of Divine Grace can worthily accord the praises which are due to the Mother of God….What fear ought to encompass me then, when I undertake to offer praise to the Mother of God; lest, through some indiscretion, I should utter words unsuited to her dignity…

“… my purpose is, as far as my power will allow, with the help of the Spirit who guides to things divine, even to pass by the choirs of angels with the leaders of their ranks, and to rise above the brightness of the Thrones, the honored dignity of the Dominations, the Principalities in their place of command, and the clear lustre of the Powers; and then the clear-sighted purity of the many-eyed Cherubim, and the six-winged Seraphim with their movements unrestrained on either side, and if there be any created being above these, I will not there stay my course or my longing desire, but will dare to fix my curious gaze intently, as far as is permitted for man in chains of flesh, and will contemplate the co-eternal brightness of the Father’s glory, and encompassed and enlightened with that True Light, will begin the hymn of praise to the Mother of God there, from whence she became the Mother of God, and obtained that name and title…

“… the great mystery of the Mother of God transcends both speech and reason. When then I speak of the Mother of God incarnate, I will ascend to God by the help of prayer, and will seek Him for the guide of my speech, and will say to Him: O Lord Omnipotent, King of the whole creation, who, in an incomprehensible manner, dost infuse Thy spiritual light into incorporeal minds, illuminate my mind, that the subject set before me may be understood without error, may, when understood, be spoken with piety, and when spoken, may be received without hesitation…From what flowers of praise shall we cull a garland worthy of her? From her sprang the flower of Jesse; she clothed our race with glory and with honor. What encomiums can we offer her as she deserves, when everything of this world is beneath her merits? For if St. Paul pronounced these words of the other saints, that the world was not worthy of them, what shall we say of the mother of God, who shone with as great a splendor above the martyrs, as does the sun above the stars?

“It is clearly fitting we should greet her with these words of Solomon: ‘Many daughters have wrought virtue, but thou hast risen above them all.‘ O Sacred Virgin, well may the angels exult through thee, destined as they are to the service of men, from whom, in former times, they turned away. And let Gabriel now rejoice, for to him is intrusted the message of the Divine Conception, and he stands before the Virgin in great honor. Wherefore, in joy and grace he auspiciously begins the message: ‘Hail, full of grace, the Lord is with thee.‘

“Hail, full of grace. Let thy face be joyful. For from thee shall the joy of all be born; and He shall take away their ancient execration, dissolve the empire of death, and give to all the hope of resurrection. Hail, full of grace. Most flourishing paradise of chastity; in which is planted the tree of life which shall produce for all the fruits of salvation; and from which the fountain of the gospels shall stream to all believers, in floods of mercy from their fourfold source and spring. Hail, full of grace. Mediatrix of God and men, through whom the middle wall of enmity is cleared away, and earthly things conjoined with those of heaven.

“The Lord is with thee. For thou art a temple truly worthy of God, and odoriferous with the aromatics of chastity. In thee shall dwell the great High Priest, who, according to the order of Melchisedec, is without father and mother — of God without mother, of thee without father…And the most Holy Mother of the Lord of all, the true Mother of God, pondering these things in her heart, as it is written, inbibed full draughts of joy within her, and as the greatness of her Son and her God revealed itself more and more to the eyes of her soul, her awe increased with her delight…

“See what a mystery is wrought in her, how it passes both thought and speech. Who then will not admire the vast power of the Mother of God? Who will not see how far she is lifted above the saints? For if God gave to His servants a grace so great, that by their very touch they healed the sick, and the mere casting of their shadows across the street could do the same thing; if Peter, I say, with his shadow, could heal the infirm; and if when men took the handkerchief which wiped the perspiration from Paul, they drove the devils away with it, how much power, think you, did He give His Mother?…

“But if to the saints He has granted to do things so wonderful as these, what has He given to His Mother for her nursing? With what gifts has He adorned her? If Peter is called blessed, and the keys of heaven are entrusted to him, because he called Christ the Son of the living God, how must she not be more blessed than all, who deserved to hear Him whom Peter confessed? And if Paul is called a vessel of election, because he carried the august name of Christ over the earth, what vessel is the Mother of God, who did not merely contain the manna, like the golden urn, but who in her womb bore that bread — that heavenly bread, which is the nourishment and strength of the faithful?

“But I fear, lest, whilst prepared to say more concerning her, I should say little that is worthy of her dignity, and bring the more shame upon myself. Wherefore I draw in the sail of my discourse, and retire into the harbor of silence.” (Basil of Seleucia, Orat in S. Dei Gentricem, Combefis; Ullathorne, The Immaculate Conception of the Mother of God, page 14-18) [400s]

Jacob of Sarug

“The very fact that God has elected her proves that none was ever holier than Mary, if any stain had disfigured her soul, if any other virgin had been purer and holier, God would have selected her and rejected Mary.” On the Mother of God{ante A.D. 521}.

Romanos the Melodist

Then the tribes of Israel heard that Anna had conceived the immaculate one. So everyone took part in the rejoicing. Joachim gave a banquet, and great was the merriment in the garden. He invited the priests and Levites to prayer; then he called Mary into the center of the crowd, that she might be magnified (On the Birth of Mary 1 [d. ca A.D. 560])

Gregory of Tours

“The course of this life having been completed by blessed Mary, when now she would be called from the world, all the apostles came together from their various regions to her house. And when they had heard that she was about to be taken from the world, they kept watch together with her. And behold, the Lord Jesus came with his angels, and, taking her soul, he gave it over to the angel Michael and withdrew. At daybreak, however, the apostles took up her body on a bier and placed it in a tomb, and they guarded it, expecting the Lord to come. And behold, again the Lord stood by them; the holy body having been received, he commanded that it be taken in a cloud into paradise, where now, rejoined to the soul, [Mary’s body] rejoices with the Lord’s chosen ones and is in the enjoyment of the good of an eternity that will never end” (Eight Books of Miracles 1:4 [A.D. 584]).

“But Mary, the glorious Mother of Christ, who is believed to be a virgin both before and after she bore him, has, as we said above, been translated into paradise, amid the singing of the angelic choirs, whither the Lord preceded her” (ibid., 1:8).

Theoteknos of Livias

“She is born like the cherubim, she who is of a pure, immaculate clay.” Panegyric for the feast of the Assumption 5:6 {ante A.D. 650}.

Sophronius of Jerusalem

Others before you have flourished with outstanding holiness. But to none as to you has the fullness of grace been given. None has been endowed with happiness as you, none adorned with holiness like yours, none brought to such great magnificence as yours; no one was ever possessed beforehand by purifying grace as were you . . . And this deservedly, for no one came as close to God as you did; no one was enriched with God’s gifts as you were; no one shared God’s grace as you did. (In SS Deip. Annunt. 22; O’Carroll, 329) [600s]

Andrew of Crete

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. (Homily 1 on Mary’s Nativity; O’Carroll, 180) [LATE 600S]… alone wholly without stain… (Canon for the Conception of Anne; Graef, 152)

[Being the first fruits of the new creation doesn’t mean she’s sinless. It just means she’s the first person of the covenant who is wholly dedicated to God as a virgin, just like John the Baptist. Jerome says:

When I adduce evidence from the Apocalypse, is it not clear what view I take concerning virgins, widows, and wives? These are they who sing a new song (Revelation 14:3) which no man can sing except he be a virgin. These are ‘the first fruits unto God and unto the Lamb’ (Revelation 14:4), and they are without spot. If virgins are the first fruits unto God, then widows and wives who live in continence must come after the first fruits — that is to say, in the second place and in the third. – Jerome, Letter 48, chapter 20

Therefore, as I was going to say, the virgin Christ and the virgin Mary have dedicated in themselves the first fruits of virginity for both sexes. The apostles have either been virgins or, though married, have lived celibate lives. Those persons who are chosen to be bishops, priests, and deacons are either virgins or widowers; or at least when once they have received the priesthood, are vowed to perpetual chastity. – Jerome, Letter 48, chapter 21]

John of Damascus

O most blessed loins of Joachim from which came forth a spotless seed! O glorious womb of Anne in which a most holy offspring grew. (Homily I on the Nativity of Mary; O’Carroll, 200; cf. Graef, 154; Gambero, 402) [700s]

What “Immaculate” Really Means:

But when we look at how the church fathers interpret the meaning of the words “pure” (καθαρᾶς), “undefiled” (ἀμίαντος), “spotless” (ἄσπιλον), “stainless” (ἄσπιλον) “without blemish” (ἄμωμος), “immaculate” (ἄμωμος) and “incorruptible” (ἄφθαρτος) we find that they are specifically referring to sexual purity, especially virginity. All virgins have the capacity to attain this same level of purity that Mary did. Mary was indeed pure, undefiled, spotless, stainless, without blemish, immaculate, and incorrupt, not only in body, but even in soul, because she never even had a lustful thought toward a man. While there are many virgins on the earth who have never fornicated or entered into marriage, most of those virgins have still lusted after others. These people were not completely pure virgins in body AND soul. But Mary is extraordinary was the first woman to attain a state of perfect sexual purity, even after giving birth. Sexual sin is unique from other sins because it’s a sin against one’s own body. Mary kept both her body and soul pure from the defilement of this particular sin, and she became an example to many other women after her in the church, who attained the same degree of virginal purity in both body and soul.

Gregory of Nyssa says:

The holy look of virginity is precious indeed in the judgment of all who make purity the test of beauty; but it belongs to those alone whose struggles to gain this object of a noble love are favoured and helped by the grace of God. Its praise is heard at once in the very name which goes with it; Uncorrupted is the word commonly said of it, and this shows the kind of purity that is in it; thus we can measure by its equivalent term the height of this gift, seeing that among the many results of virtuous endeavour this alone has been honoured with the title of the thing that is uncorrupted. And if we must extol with laudations this gift from the great God, the words of His Apostle are sufficient in its praise; they are few, but they throw into the background all extravagant laudations; he only styles as holy and without blemish her who has this grace for her ornament. Now if the achievement of this saintly virtue consists in making one without blemish and holy, and these epithets are adopted in their first and fullest force to glorify the incorruptible Deity, what greater praise of virginity can there be than thus to be shown in a manner deifying those who share in her pure mysteries, so that they become partakers of His glory, Who is in actual truth the only Holy and Blameless One; their purity and their incorruptibility being the means of bringing them into relationship with Him? – On Virginity, chapter 1

Ambrose of Milan:

Like Epiphanius, Ambrose praises virginity, calling ALL of Christ’s virgins spotless and without stain:

And what is virginal chastity but purity free from stain? And whom can we judge to be its author but the immaculate Son of God, Whose flesh saw no corruption, Whose Godhead experienced no infection? Consider, then, how great are the merits of virginity. Christ was before the Virgin, Christ was of the Virgin. Begotten indeed of the Father before the ages, but born of the Virgin for the ages. The former was of His own nature, the latter is for our benefit. The former always was, the latter He willed. – Ambrose, on Virginity, book 1, chapter 5

Clement of Rome:

Clement  of Rome also, in his Second Epistle on Virginity, praises all virgins as “holy,” “spotless,” and “without blemish.”

The womb of a holy virgin carried our Lord Jesus Christ, the Son of God; and the body which our Lord wore, and in which He carried on the conflict in this world, He put on from a holy virgin. From this, therefore, understand the greatness and dignity of virginity. Do you wish to be a Christian? Imitate Christ in everything. John, the ambassador, he who came before our Lord, “he than whom there was not a greater among those born of women,” the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower in every thing. That John, again, who reclined on the bosom of our Lord, and whom He greatly loved, — he, too, was a holy person…. these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. – Second Epistle on Virginity, chapter 6

For every virgin who is in God is holy in her body and in her spirit, and is constant in the service of her Lord, not turning away from it any whither, but waiting upon Him always in purity and holiness in the Spirit of God, being solicitous how she may please her Lord, 1 Corinthians 7:32 by living purely and without stain, and solicitous to be pleasing before Him in every thing. She who is such does not withdraw from our Lord, but in spirit is ever with her Lord: as it is written, Be holy, as I am holy, says the Lord. – Clement of Rome, First Epistle on Virginity, chapter 7

Athanasius:

But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. – On The Incarnation of the Word, chapter 8

Eusebius of Caesarea:

Women, too, consecrated to the service of God, have maintained a pure and spotless virginity, and have devoted themselves, soul and body to a life of entire chastity and holiness. – Life of Constantine, book 4, chapter 26

Leo the Great:

Now concerning those who, having made a holy vow of virginity [as we said above, chap. viii.], have suffered the violence of barbarians, and have lost their spotless purity not in spirit but in body, we consider such moderation ought to be observed that they should be neither degraded to the rank of widows nor yet reckoned in the number of holy and undefiled virgins…. – Letter 12, chapter 11

Gregory Thaumaturgus (Gregory the Wonderworker):

For first of all wisdom and saving doctrine in the New Testament was this salutation, Hail, thou that art highly favoured! conveyed to us from the Father of lights. And this address, highly favoured, embraced the whole nature of men.

For since the holy Virgin, in the life of the flesh, was in possession of the incorruptible citizenship, and walked as such in all manner of virtues, and lived a life more excellent than man’s common standard; therefore the Word that comes from God the Father thought it meet to assume the flesh, and endue the perfect man from her, in order that in the same flesh in which sin entered into the world, and death by sin, sin might be condemned in the flesh, and that the tempter of sin might be overcome in the burying of the holy body, and that therewith also the beginning of the resurrection might be exhibited, and life eternal instituted in the world, and fellowship established for men with God the Father.

Gabriel was sent to the holy virgin; the incorporeal was dispatched to her who in the body pursued the incorruptible conversation, and lived in purity and in virtues.

And when he came to her, he first addressed her with the salutation, Hail, thou that art highly favoured! The Lord is with you. Hail, thou that art highly favoured! For you do what is worthy of joy indeed, since you have put on the vesture of purity, and are girt with the cincture of prudence. Hail, thou that art highly favoured! For to your lot it has fallen to be the vehicle of celestial joy. Hail, thou that art highly favoured! For through you joy is decreed for the whole creation, and the human race receives again by you its pristine dignity.

And she was perplexed by this word; for she was inexperienced in all the addresses of men, and welcomed quiet, as the mother of prudence and purity; (yet) being a pure, and immaculate, and stainless image herself, she shrank not in terror from the angelic apparition, like most of the prophets, as indeed true virginity has a kind of affinity and equality with the angels. For the holy Virgin guarded carefully the torch of virginity, and gave diligent heed that it should not be extinguished or defiled. And as one who is clad in a brilliant robe deems it a matter of great moment that no impurity or filth be suffered to touch it anywhere, so did the holy Mary consider with herself, and said: Does this act of attention imply any deep design or seductive purpose?

For through me all the heavenly powers hail you, the holy virgin: yea rather, He Himself, who is Lord of all the heavenly powers and of all creation, has selected you as the holy one and the wholly fair; and through your holy, and chaste, and pure, and undefiled womb the enlightening Pearl comes forth for the salvation of all the world: since of all the race of man you are by birth the holy one, and the more honourable, and the purer, and the more pious than any other: and you have a mind whiter than the snow, and a body made purer than any gold, however fine, and a womb such as the object which Ezekiel saw….

And with what words of laudation, then, shall we describe her virgin-dignity? With what indications and proclamations of praise shall we celebrate her stainless figure? With what spiritual song or word shall we honour her who is most glorious among the angels? She is planted in the house of God like a fruitful olive that the Holy Spirit overshadowed; and by her means are we called sons and heirs of the kingdom of Christ. She is the ever-blooming paradise of incorruptibility, wherein is planted the tree that gives life, and that furnishes to all the fruits of immortality. She is the boast and glory of virgins, and the exultation of mothers. She is the sure support of the believing, and the succourer of the pious. She is the vesture of light, and the domicile of virtue. She is the ever-flowing fountain, wherein the water of life sprang and produced the Lord’s incarnate manifestation. She is the monument of righteousness; and all who become lovers of her, and set their affections on virgin-like ingenuousness and purity, shall enjoy the grace of angels. All who keep themselves from wine and intoxication, and from the wanton enjoyments of strong drink, shall be made glad with the products of the life-bearing plant. All who have preserved the lamp of virginity unextinguished shall be privileged to receive the amaranthine crown of incorruption. All who have possessed themselves of the stainless robe of chastity shall be received into the mystical bride-chamber of righteousness. All who have come nearer the angelic degree than others shall also enter into the more real enjoyment of their Lord’s beatitude. All who have possessed the illuminating oil of understanding, and the pure incense of conscience, shall inherit the promise of spiritual favour and the spiritual adoption.

And rightly, then, did the holy Virgin prove to be of the family of David, and she had her home in Bethlehem, and was betrothed rightfully to Joseph, in accordance with the laws of relationship. And her espoused husband was her guardian, and possessor also of the untarnished incorruption which was hers. And the name given to the holy Virgin was one that became her exceedingly. For she was called Mary, and that, by interpretation, means illumination. And what shines more brightly than the light of virginity? For this reason also the virtues are called virgins by those who strive rightly to get at their true nature. But if it is so great a blessing to have a virgin heart, how great a boon will it be to have the flesh that cherishes virginity along with the soul! … Thus the holy Virgin, while still in the flesh, maintained the incorruptible life, and received in faith the things which were announced by the archangel. – Gregory the Wonderworker, Second Homily on the Annunciation

Zeno of Verona:

Zeno tells us God granted the greatest honor on Mary, to be a virgin. Not to be completely sinless from conception.

Did not the Virgin Mary marry and give birth? Let her be as Mary—then I will agree. But Mary remained a virgin after her marriage, after her conception, and after her birth-giving. And finally, if there were anything better than virginity, then surely the Son of God would have granted it first and foremost to His mother. Yet He granted her the highest honor—that of divine virginity. – Zeno of Verona, Treatise 5, chapter 3

Methodius says:

Now the Jews prophesied our state, but we foretell the heavenly; since the Tabernacle was a symbol of the Church, and the Church of heaven. Therefore, these things being so, and the Tabernacle being taken for a type of the Church, as I said, it is fitting that the altars should signify some of the things in the Church. And we have already compared the brazen altar to the company and circuit of widows; for they are a living altar of God, to which they bring calves and tithes, and free-will offerings, as a sacrifice to the Lord; but the golden altar within the Holy of holies, before the presence of the testimony, on which it is forbidden to offer sacrifice and libation, has reference to those in a state of virginity, as those who have their bodies preserved pure, like unalloyed gold, from carnal intercourse. Now gold is commended for two reasons: the first, that it does not rust, and the second, that in its color it seems in a measure to resemble the rays of the sun; and thus it is suitably a symbol of virginity, which does not admit any stain or spot, but ever shines forth with the light of the Word. Therefore, also, it stands nearer to God within the Holy of holies, and before the veil, with undefiled hands, like incense, offering up prayers to the Lord, acceptable as a sweet savour; as also John indicated, saying that the incense in the vials of the four-and-twenty elders were the prayers of the saints. – Methodius, Banquet of the Ten Virgins (Discourse 5), chapter 6

Jerome:

Now as for what he says, “in incorruption,” it should be understood as follows: “incorruption” expresses virginity proper (Titus 2:7). After all, even in public those who are virgins are called the incorrupt; and those who have ceased being virgins are named the corrupt. And we say, she who was once a virgin is corrupt. This is why I think that even Titus, before he was involved with the deeds of the flesh believed in the gospel and received baptism; and he remained a virgin, and now is advised by the apostle to offer himself as a model in respect to incorruption. — Jerome, Commentary on Titus 2.6-7

Hippolytus:

And having gone away, disguised in the garb of debauchery, he entered late in the evening to the one who kept these women, gave him five coins, and said to him: ‘Allow me to stay this night with her.’ Then, entering into the private room, he said to her: “Arise, save yourself.” And stripping off his own clothes, he dressed her in them—both the tunics, the cloak, and all the men’s attire—and said to her: ‘Cover yourself with the edge of the cloak and go out.’ And so, having crossed herself and gone out, she was saved, unstained (ἄφθορος) and uncorrupted (ἀμίαντος). – Hippolytus, The story of a maiden of Corinth

Epiphanius:

A BUNCH of Catholic websites are quoting Epiphanius as if he were saying Mary was utterly sinless:

How will holy Mary not possess the kingdom of heaven with her flesh, since she was not unchaste, nor dissolute, nor did she ever commit adultery, and since she never did anything wrong as far as fleshly actions are concerned, but remained stainless. – Epiphanius, The Panarion, Heresy 42, Against Marcionites (Panarion, book 1, page 341)

But they’re using a ridiculously dumbed-down translation (you should read further down). Here is a more precise, less deceptive translation:

How can the holy Mary not inherit the kingdom of heaven, flesh and all, when she did not commit fornication or uncleanness or adultery or do any of the intolerable deeds of the flesh, but remained undefiled? – Epiphanius, The Panarion, Heresy 42, Against Marcionites (Panarion, book 1, page 341)

Epiphanius is talking about her cleanness from sexual intercourse, not ANY sin whatsoever. The context is about committing BODILY sins. The Gnostic Marcion denied the resurrection and sad all flesh is inherently evil, so Epiphanius responded by pointing out that there are people who have never committed fleshly sins, such as the virgin Mary, so they deserve to be resurrected.

Read this other ridiculous article which claims all of the church fathers agreed about her sinlessness, just because they agree she’s holy in body and soul.

Martyrdom of the Virgin Anysia:

But, O spotless (ἄσπιλε) and undefiled (ἀμίαντε) lamb of Christ, who gained Him alone in place of all things in the world, and who departed to Him with great swiftness through martyrdom—do not cease to intercede for us with Him, that we may be delivered from every danger and adversity; for to Him belongs glory, power, and honor, both now and always, and unto the ages of ages. Amen. – Martyrdom of Anysia of Thessolonica, 10th century (supposedly died 304 AD), Viteau, J., Passions des saints Écate­rine et Pierre d’Alexandrie, Barbara et Anysia, Paris 1897, page 107-111

John Cassian:

A strict saying of Saint Basil, Bishop of Caesarea, is reported: “I know not a woman,” he said, “and yet I am not a virgin.” He understood to such an extent that the incorruption of the flesh lies not so much in mere abstinence from a woman, but in the integrity of the heart, which keeps the holiness of the body truly uncorrupted perpetually, whether through the fear of God or the love of chastity. – John Cassian, The Twelve Books on the Institutes of the Cœnobia, Book 6, Chapter 19

Maximus of Turin:

But what would we say that the ark was if not holy Mary, since the ark carried within it the tables of the covenant, while Mary bore the master of the same covenant? The one bore the law within itself and the other the gospel, but the ark gleamed within and without with the radiance of gold, while holy Mary shone within and without with the splendor of virginity; the one was adorned with earthly gold, the other with heavenly. – Maximus of Turin, Sermon 42.5

“But Luke says she was FULL OF GRACE, which means sinless!”

KECHARITOMENE / κεχαριτωμένη

KE – perfect tense (prior event/occurrence/happening that is still existing/occurring or happening now)
CHARITO – favor/grace/a gift
MENE – a female receiver

The word means “having received favor in the past which continues up until the present time”

It’s amazing that the Catholics will make this argument that the ONLY thing Gabriel could possibly be referring to is the gift of perfect sinlessness. They somehow forget that Mary got to bear God in her womb! Why isn’t that considered the greatest honor? They’re like, “No! The ONLY thing that could ever count as high favor is being sinless from her conception throughout the rest of her life! If she’s not utterly sinless, she’s not highly favored!” I’m sure the average woman would consider herself highly favored if she got to be Jesus’ mother. Whenever the fathers commentate on this passage, they all emphasize the obvious meaning of Gabriel’s words: Mary has been given one of the greatest gifts ever by receiving Christ in her womb.

κεχαριτωμένη doesn’t actually mean sinless. It just means full of grace or highly favored. “But it’s used in reference to ALL Christians when they’re baptized – which is when they become cleansed from all their sin! That means she was sinless in a special way, even before she was baptized!”

Ephesians 1:3-6 – Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace (ἐχαρίτωσεν), by which He made us accepted in the Beloved.

The Catholics insist that Mary’s grace is superior to what all other Christians receive in baptism, even though every Christian is receiving the same “grace.”

What is the difference between these two words?
Ἐχαρίτωσεν asks, “What did God do?” (He graced us in the past)
Κεχαριτωμένη asks, “Who is this person?” (She is the one who was graced in the past, even until now)

The Catholics have pointed out that we receive God’s grace in baptism, which is when we’re adopted as God’s children and cleansed of our sins, while Mary seems to have been “graced” even before she was baptized, indicating she received the cleansing of sin and adoption even before she was baptized! The Catholics seem to be building their entire argument about Mary’s immaculate conception on the “ke-” part of “kecharitomene,” as if “ke” necessitates that an action be applied to a person’s entire lifetime, going all the way forwards and backwards, even to their very conception! There are numerous words in the Greek language starting with “ke-” which certainly do not require that an action extend to ALL TIME. It simply means it happened sometime in the past and continues up until now.

Ironically, this passage from Ephesians actually talks about God choosing us before the foundation of the world to be adopted, so if kecharitomene really necessitated that grace be extended all the way back to our very conception, it would mean we’ve been graced before our conception just like Mary was!

The Scriptures don’t tell us WHEN she received this grace in the past. There’s no specification of how early she received it, whether in the womb or at birth or any other future time. It could very well mean that she was graced at the moment of Jesus’ conception, just as Zeno says all of her sins were cleansed in the very moment of the Holy Spirit’s overshadowing of her. But there is no implication in the word κεχαριτωμένη that she was sinless BEFORE she was declared highly favored or afterward, anymore than it’s a requirement for all other Christians to remain sinless AFTER their baptisms (we know most people commit sins after baptism).

Furthermore, this word κεχαριτωμένη DOES occur in Sirach 18:17:

¹⁵ My son, do not mix reproach with your good deeds,
    nor cause grief by your words when you present a gift.
¹⁶ Does not the dew assuage the scorching heat?
    So a word is better than a gift.
¹⁷ Indeed, does not a word surpass a good gift?
    Both are to be found in a gracious (κεχαριτωμένῳ).
¹⁸ A fool is ungracious and abusive,
    and the gift of a grudging man makes the eyes dim.

The Cathodox claim that only ONE person ALL of history has been graced like Mary, but Sirach says there are MEN who have been graced just like Mary! Furthermore, this word actually occurs NUMEROUS times in everyday speech, both in historical writings and in the early church fathers!

Use of κεχαριτωμένη in History:

The root χάρις (cháris) means “grace,” “charm,” “favor,” or “kindness”. Χαρίζω (charízo) is a Greek verb that primarily means “to give as a gift,” “to donate,” “to grant freely,” or “to bestow an unearned favor”. Because it comes from cháris, the act of charízo implies giving something out of goodwill, generosity, or affection without expecting anything in return. The verb χαριτω is a later form of the classical Greek word χαρίζω. Both words possess the exact same meaning.

• Masculine: κεχαριτωμένος (kecharitomenos) / κεχαρισμένος (kecharismenos)

• Feminine: κεχαριτωμένη (kecharitomenē) / κεχαρισμένη (kecharismenē)

It should be clear from all of these instances that: 1) this word does not mean “favored from the moment of conception,” 2) it does not mean “sinless,” and 3) the church fathers believe there are other people who are “highly favored” by God besides Mary.

[39] “You will therefore do well, and in a manner worthy of our earnestness, by selecting from each tribe six men—elders who have lived virtuously, who have experience of the law, and are capable of interpreting it—so that from the majority a harmonious agreement may be found, since the inquiry concerns matters of greater importance. For we think that when this is accomplished we will gain great renown. [40] We have sent on these matters Andreas, one of the chief bodyguards, and Aristeas, men held in honor by us, to discuss this with you and to bring first-fruits for the temple—dedications, sacrifices, and other offerings—amounting to one hundred talents of silver. And if you write to us concerning whatever you wish, you will be favored (κεχαρισμένος), and you will do something worthy of friendship, as those things which you choose will be carried out as quickly as possible. Farewell.” – Letter of Aristeas, paragraphs 39-40

We offer sacrifices not for our own filling and drunkenness—for these things are unwelcome to God and would become an occasion for insolence and extravagance—but soberly, in an orderly and composed manner, so that in sacrificing we may be especially self-controlled. And at the sacrifices one must pray first for the common salvation, then for one’s own; for we were made for fellowship, and he who prefers this to his own private interest would be most pleasing (κεχαρισμένος) to God. Let our exhortation and supplication to God be through prayer, not that he may give good things—for he himself has willingly given them and has set them in the midst for all—but that we may be able to receive them and, having received them, to keep them. – Eusebius of Caesarea,  Preparation for the Gospel 8.8.29

In addition to these things, you will also have these special things, for as soon as you cry out to God, you will have him listening; for he will almost utter a voice, while you are still speaking, and say, “Behold, I am here.” And all these things will be yours, if you keep the things said before and take away from yourself the collars of sins; for it does no harm to make mention of the same things a second time, if then you take away from yourself the bond from sin and unjust appointments and the reproaches of your words, and the grumblings against God. Moreover, if, as has been said before, you give your bread to the hungry, know that you have granted great favor to yourself (κεχαρισμένος). Likewise, if you should fill the soul that is humbled by want with the things you have in abundance, again the Word will make the same promises to you; your light will rise in the darkness, and your darkness will shine as the noonday. And your God will be with you always; and he will fill you as your soul desires; and he promises you nourishment for the soul and enjoyment of the good things with him, and he says your bones, that is, the powers of the soul, will be made fat by the spiritual and divine food. And in you there shall be both ‘a spring of living water’ and a garden that never fades, bearing fruit through the plantings of the Holy Spirit. – Eusebius of Caesarea, Commentary on Isaiah 58:10 (part 244)

Being indeed filled with envy against his benefactor, he waged an unholy and most terrible war against him [Constantine], sparing not the laws of nature, taking no thought of oaths, or blood, or treaties. For the one [Constantine], as a most benevolent emperor, providing tokens of true good will, did not begrudge him kinship, and did not refuse him a share in the noble marriage with his sister, but even deemed him worthy to become a partaker of the nobility of his fathers and of the imperial blood from of old, and granted him authority, as to a kinsman by marriage and co-emperor, to enjoy rule over all, having graciously given him (κεχαρισμένος) no less a portion of the nations under the Romans to govern and administer. – Eusebius of Caesarea,  Church History 10.8.3

“So pay attention to my words—it is better that you do. My child, in all other respects, may you prove yourself better than your father; for a father takes more joy in being surpassed by a worthy son than in ruling over all things—by those divine laws with which the great Father bound together this whole universe, and from the Logos established it firmly, embracing what is His own. But that reverence toward one’s father—I want you, my child, to hold it in even greater measure, the reverence you have now shown to your parents. I too was the child of a good father, yet never has such a word come from our lips or passed our teeth. For even to God that saying is not acceptable: ‘O father, if you gave me life, small is the favor (κεχαρισμένος)—for it was not for my sake, but to gratify your own desire and your own flesh that you begot me. And then you reared me—so what did you actually bring forth?’ What an ungrateful speech!” – Gregory of Nazianzus,  Songs Concerning Others, Hymn 4 (From Nicobulus to his father)

With whom let us also cry out, Blessed is God from God, the King of glory, who became poor among his own un-poorly for our sake, that he might enrich us by his goodness; blessed is he who came in humility, and is coming again in glory; first, upon a colt, meek and acclaimed by infants, so that what was written might be fulfilled, Your processions were seen, O God, the processions of my God, the king who is in the holy place; second, awesome upon the clouds, and attended by angels and powers. Oh, the honey-flowing tongue of the children! oh, the unadulterated teaching of those who are pleasing to God! David, having prophesied, concealed the meaning under the letter; the children, having opened the treasure, brought the wealth to their tongue, and with speech full of grace (κεχαριτωμένῳ) piercingly called all together to its enjoyment. Let us therefore also draw with them the inalienable wealth, storing up the gifts of grace in insatiable bosoms and storerooms; let us shout endlessly, Blessed is he who comes in the name of the Lord, true God, almighty from almighty, Son in the name of the Father, true king, from a true king, having a kingdom co-eternal and pre-eternal, as the one who begot him. For the kingdom is common, and the Word does not assign its honor to the Son from without, neither as having a beginning nor as being added nor as being diminished, far from it, but as truly natural and his own possession. – John Chrysostom, On Palm Sunday

May you, then, never cease from accomplishing the rightful prayer of an excellent and admirable father, and surpassing in your readiness to all good works the renown which from him you inherit. I shall be a judge acceptable to both of you, as I shall award you the first prize (κεχαρισμένος) against your father, and the same to your father against you. – Gregory of Nyssa, Letter XI. To a Student of the Classics

For our mind was not made for us to sin, but for considering the perfect things of the matters reviewed in us concerning both, and the work of righteousness and of opposition. “For the mind discerns words, but the throat tastes food” and “the eye perceives and the mind sees.” Therefore the mind is in us sight and taste and discernment, granted to us (κεχαρισμένος) by God, but not yet assenting to the things that always happen, unless the man wills. But the flesh is always denounced in every scripture because of the desire that arises in it, but it does not in every case denounce the flesh itself, but the Word denounced the things that come from it, as the apostle said, “For I know that in me, that is, in my flesh, dwells no good thing,” because of the things that spring from the flesh. –  Epiphanius of Salamis, Panarion 3.440

Meanwhile Julian the Caesar, having conquered in battle the barbarians along the Rhine river, subdued some and took others captive. And having then appeared glorious, and having become pleasing (κεχαρισμένος) to the soldiers by his moderation and clemency, he was proclaimed Augustus by them. – Sozomen, Ecclesiastical History 5.1.1

But when he had reached manhood, he transferred to the Catholic church; and being prudent more by nature than by learning, he became successful in practical matters, capable both of plotting and of resisting plots, and his character was attractive, so as to be pleasing (κεχαρισμένος) to many, but moderate with regard to ecclesiastical discourses, so that they were considered by the hearers neither worthy of being written down nor altogether devoid of learning. – Sozomen, Ecclesiastical History 8.26.16

He embraced and kissed him affectionately, coaxing him gently and tenderly, and said, “O my darling and well-beloved son, honour you your father’s grey hairs: listen to my entreaty, and come, do sacrifice to the gods; thus shalt you win their favour, and receive at their hands length of days, and the enjoyment of all glory and of an undisputed kingdom, and happiness of every sort. Thus shalt you be well pleasing (κεχαρισμένος) to me your father throughout life and be honoured and lauded of all men. – Anonymous, The Story of Barlaam and Ioasaph, chapter 25

But why are you making such a complex argument about what the Greek secretly implies? Are you more familiar with the Greek language than all of the Greek-speaking church fathers of the first five centuries? You show your desperation when you fall back on an argument based on your own personal interpretation of Scripture rather than the universal consensus of the fathers. They could read Greek much better than you, and none of them believed that κεχαριτωμένη meant “sinless from conception.” Only Catholics make this argument anyway. The Eastern side of the church (which speaks Greek) thinks this is a dumb argument and ignores it. “But it’s so obvious what the Greek means!” If it were so obvious, that only makes it worse for you, since you’re not even claiming to have a deeper understanding of Greek than the Greek-speaking fathers, but merely stating that it’s obvious TO YOU, a dummy.