Oh, but I beg to differ and I will explain…
**The literal sense of the passage is possibly the following: Between Satan and his followers on the one hand, and Eve and her posterity on the other hand, there is to be constant mortal warfare. The posterity of Eve will achieve a complete and final victory over Satan and his followers, even if it is wounded in the strugle. The posterity of Eve includes the Messiah, in whose power humanity will win a victory over Satan. The passage is indirectly messianic.
The seed of the woman was misunderstood as referring to the Redeemer, and thus the Mother of the Redeemer came to be seen in the woman. Since the second century, this direct messianic-marian interpretation has been expounded by individual Fathers, for example, St. Iraneus, St. Epiphanius, St. Cyprian, St. Leo the Great. However, it is not found in the writings of the majority of the Fathers.
According to this interpretation, Mary stands with Christ in a perfect and victorious enmity toward Satan and his following. Many of the later scholars and a great many theologians argue, that Mary’s victory over Satan would not have been perfect, if she had ever been under his dominion.
Therefore, consequently, she must have entered this world without the stain of Original Sin.
Luke 1:28: "And he (the angel Gabriel)–Luke 1:26-27) came to her, and said, “Hail, O favored one, the Lord is with you.”
Most Protestant bible translations follow the KJV, or authorized, versions lead in rendering “kecharitomene”, the Greek word as “favored”, The favored Traditional Catholic rendering is “Hail, full of grace.”
In responding to the Protestant charge, often put forth, that “full of grace” is impermissable and indicative of Catholic bias, we recite two reputable Protestant linguistic sources to the contrary:
An expository Dictionary of New Testament Words by W.E. Vine, makes a very interesting observation:
Charitoo: akin to charis, to endow with charis, primarily signified to make graceful or gracious, and came to denote, in Hellenistic Greek, to cause to find favor, Luke 1:28, “highly favored” (margin, “endued with grace”)…Grace implies more than favor; grace is a free gift, favor may be deserved or gained.
Vine here has given a very thoroughly Catholic view on this verse and what it tells us about Mary. For by saying that “grace is a free gift”, he shows that the traditional Catholic rendering clearly makes Mary’s Immaculate Conception entirely unmerited on her part–a sheer act of mercy and grace performed solely by God.
“Favor” on the other hand, the preferred Protestant translation, may imply something “deserved or gained.” And by a great majority, the Protestant bibles sense that Mary has earned this gift, a notion expressly denied by Catholic theology.
Whichever translation one prefers (this is not necessarily an either or proposition), it is certain that kercharitomene is directly concerned with the idea of "grace, since as Vine noted, it is derived from the root word charis, whose literal meaning is “grace”.
Charis is translated by the KJV, for example, 129 times (out of 150 appearances) as “grace.”
**
yah, you don’t find this in the Scriptures and so with the Holy Trinity. **