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Linda_Marie
Guest
Mary was saved by Christ from sin from the moment of her conception. There is no way that God could be born from sinful flesh. Mary was no mere vessel, but a true mother; she provided the human genetic material for Jesus, her son. Jesus was not created within her. He was begotten. Divinity united with humanity. This is how God became Man. When the He took flesh, He took it from Mary (with her consent). It is not possible for God and sin to unite therefore there could not be any sin in Mary - ever.Let’s discuss this. Since the requirements of the Covenant or Works were not met by Adam & Eve (both are to accountable for all of humanity being in the state of sin, and consider this: Do you think anyone has ever been more repentant for their actions? I don’t have a conclusive answer, but I rather doubt it), all of mankind has been plagued with sin. That’s why we needed a Savior who was not mere man. Mary was born through and through with sin, like all of us - save Jesus, who was different becaue He was fathered by the Holy Spirit, and He is therefore the only person to be both man AND God. He lived the perfect life, and died on the cross to appease the payment necessary for mankind’s sin - Hallelujah!
Mary is the vessel through which the Messiah was born, and neither the old ark nor Mary was “perfect, inside and out”. I’d like to hear where that is authoritatively stated, because this might be the root of where some of my RCC friends have been swayed to think Mary is their Savior.
You said “Sin is a result of our fallen nature – something Mary never experienced.” but she WAS a part of humanity, which suffers and groans in sin. Was she 1 of God’s elect? Surely, she is in the company of saints in heaven, all of whom sinned. All the saints were born into sin and could not escape sin;s punishment except from God’s undeserving grace.
from the Catechism:
The Immaculate Conception
490 To become the mother of the Savior, Mary "was enriched by God with gifts appropriate to such a role."132 The angel Gabriel at the moment of the annunciation salutes her as “full of grace”.133 In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God’s grace.
491 Through the centuries the Church has become ever more aware that Mary, “full of grace” through God,134 was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:
Code:The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.135
492 The “splendor of an entirely unique holiness” by which Mary is “enriched from the first instant of her conception” comes wholly from Christ: she is “redeemed, in a more exalted fashion, by reason of the merits of her Son”.136 The Father blessed Mary more than any other created person “in Christ with every spiritual blessing in the heavenly places” and chose her “in Christ before the foundation of the world, to be holy and blameless before him in love”.137
Kecharitomene493 The Fathers of the Eastern tradition call the Mother of God “the All-Holy” (Panagia), and celebrate her as “free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature”.138 By the grace of God Mary remained free of every personal sin her whole life long.
“Hail, full of grace, the Lord is with thee, blessed art thou among women” (Lk. 1:28). Some think that the Greek word for “hail” (chaire) represents the salutation Shalom, meaning “peace,” “prosperity,” in common use among the Jews. But the literal sense is chaire, “rejoice thou,” may be intended. For this exhortation is repeatedly found in the Prophets and rendered chaire in the Septuagint (Zeph 3:14-17; Joel 2:21’ Zach 9:9; Lam 4:21). In this supposition the very first word uttered by the angel suggests that he is a herald of spiritual happiness.
“Full of Grace” translates kecharitōmĕnē the perfect passive participle of charitŏō. It denotes one who has been and still is the object of divine benevolence, one who has been favored and continues to be favored by God, one who has been granted supernatural grace and remains in this state.[1] Verbs ending in ŏō, such as haimatŏō (turn into blood), thaumatŏō (fill with wonder), spodŏōmai (burn to ashes) frequently express the full intensity of the action. Kecharitomene denotes continuance of a completed action.[2]
As the terminology of Christian theology developed, the Greek term latria came to be used to refer to the honor that is due to God alone, and the term dulia came to refer to the honor that is due to human beings, especially those who lived and died in God’s friendship—in other words, the saints. Scripture indicates that honor is due to these individuals (Matt. 10:41b). A special term was coined to refer to the special honor given to the Virgin Mary, who bore Jesus—God in the flesh—in her womb. This term, hyperdulia (huper [more than]+ dulia = “beyond dulia”), indicates that the honor due to her as Christ’s own Mother is more than the dulia given to other saints. It is greater in degree, but still of the same kind. However, since Mary is a finite creature, the honor she is due is fundamentally different in kind from the latria owed to the infinite Creator.