So as not to threadjack a topic in Traditional Catholicism, I am inviting dicussion and answering justasking4’s questions here.
Of course, just as I know you listened to the MP3 I linked earlier. You heard how a mother of a king was due special honors, graces, and favors, securing a special place in his court?
Here are two issues: 1)Mariology and the 2)Sola Scriptura. Regarding the latter: there no problem with the Church officially defining a doctrine which is not explicitly in Scripture, so long as it doesn’t contradict Scripture. 2Tim 3:16 doesn’t say that Scripture is the only source of revelation, everything Christ said and did is not recorded in Scripture (Jn 21:25), and Christian teaching is handed down in the oral tradition of the Church (2Thes 2:2).
As you wish:
First, let’s take the Angelic Salutation: “Hail, full of grace, the Lord is with thee; blessed art thou amongst women” (Luke 1:28). Most Protestants would prefer to render the original Greek kecharitomene as “highly favoured” rather than “full of grace.” In fact, a strict translation of kecharitomene is “thou who hast been[/h] graced.” Of the two options, “full of grace” is a more clear and definite rendering of the angel’s words than “favor.” From here.
And from here: …here’s what some modern, English-speaking scholars tell us “Kecharitomene” denotes, based purely on the definition of the word and its grammatical usage:
(kecharitomene). Perfect passive participle of charitoo and means endowed with grace (charis), enriched with grace as in Ephesians. 1:6…The Vulgate *gratiae plena *[full of grace] "is right, if it means ‘full of grace which thou hast received’; wrong, if it means ‘full of grace which thou hast to bestow’ " (Robertson, Word Pictures in the New Testament, p14)
“It is permissible, on Greek grammatical and linguistic grounds, to paraphrase kecharitomene as completely, perfectly, enduringly endowed with grace.” (Blass and DeBrunner, Greek Grammar of the New Testament).
However, Luke 1:28 uses a special conjugated form of “charitoo.” It uses “kecharitomene,” while Eph1:6 uses “echaritosen,” which is a different form of the verb “charitoo.” Echaritosen means “he graced” (bestowed grace) [and] signifies a momentary action, an action brought to pass. Whereas, Kecharitomene, the perfect passive participle, shows a completeness with a permanent result. Kecharitomene denotes continuance of a completed action (H. W. Smyth, Greek Grammar [Cambridge: Harvard University Press, 1968], p. 108-109, sec 1852:b; also Blass and DeBrunner, p.175).
Both words, echaritosen and kecharitomene, come from the same root verb, charitoo, meaning “to [bestow] grace.” Echaritosen is an indicative active form, meaning “he graced” or “he bestowed grace,” and it is used in the first chapter of Ephesians:
…for the praise of the glory of his grace that he granted us in the beloved. (Ephesians 1:6).
Kecharitomene, on the other hand, is a perfect passive participle of the same verb charitoo, so, despite the fact that it is often translated as, literally “[one who is] highly favored,” if the definition is adopted from the root verb, it can also mean “[one who is] endowed with grace.”