Was Stephen Sinless (Full of Grace) like Mary?

The Fullness of Grace: A Catholic Exegesis of “Kecharitomene” (Luke 1:28) in Contrast to “Plērēs Charitos” (Acts 6:8) and Its Bearing on the Dogma of the Immaculate Conception

I. Introduction

One of the most common Protestant objections to the Catholic dogma of the Immaculate Conception is the claim that the angel’s greeting to Mary, traditionally translated “full of grace” (Latin: gratia plena; Greek: kecharitōmenē), does not teach a unique sinlessness because the same expression is allegedly used of Stephen and others in the New Testament. The argument usually runs: “If Mary is ‘full of grace,’ so is Stephen (Acts 6:8), yet no one claims Stephen was immaculately conceived. Therefore the Catholic interpretation is special pleading.”

This essay will demonstrate that the objection rests on a serious conflation of distinct Greek expressions that are never identical in the New Testament. The angel does not call Mary plērēs charitos (the phrase used of Stephen and of the believers in Acts 6:5); he uses the perfect passive participle kecharitōmenē—a term that appears nowhere else in Scripture and carries unique theological weight. After examining the lexical, grammatical, and contextual differences between kecharitōmenē (Luke 1:28) and plērēs charitos (Acts 6:8; 6:5), we will show why the angelic greeting is legitimately understood as signifying a singular, ontological fullness of grace that preserves Mary from original sin from the first moment of her existence.

II. The Greek Text of the Angelic Greeting (Luke 1:28)

The Greek of Luke 1:28 in the critical text reads:

καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν· Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.

The word kecharitōmenē is the feminine singular perfect passive participle of the verb charitoō (χαριτόω), “to endow with grace,” “to highly favor.” The root is charis (χάρις), grace.

Key grammatical observations:

1. It is a perfect participle: the action of gracing/favoring is completed in the past with ongoing effect into the present.
2. It is passive: Mary is the recipient of this action; the gracing is done to her by another (ultimately God).
3. It is used vocatively as a title or proper form of address, effectively replacing her personal name: “Hail, Kecharitomene!”
4. The verb charitoō is extremely rare in Greek literature and appears only twice in the entire New Testament: here in Luke 1:28 and in Ephesians 1:6.

Jerome’s Vulgate rendered kecharitōmenē as gratia plena (“full of grace”), a translation that captures both the perfect tense (completed fullness) and the passive voice (wholly graced by God).

III. The Description of Stephen and Others: Πλήρης Χάριτος (Acts 6:5, 6:8)

In contrast, the expression used for Stephen and the first deacons is plērēs charitos (πλήρης χάριτος):

• Acts 6:5: Στέφανον, ἄνδρα πλήρης πίστεως καὶ πνεύματος ἁγίου …
• Acts 6:8: Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ.

The adjective plērēs (πλήρης) means “full,” “filled,” or “abounding.” It is commonly used in the New Testament with a genitive of content (e.g., Jesus “full of the Holy Spirit,” Luke 4:1; Stephen “full of the Holy Spirit,” Acts 7:55). The expression plērēs charitos therefore means “full of grace” in the sense of “abounding in grace” or “filled with grace” at a particular moment or in a particular ministry.

IV. Lexical and Grammatical Contrasts Summarized

Feature	Mary (Luke 1:28)	Stephen (Acts 6:8) / Others
Greek term	κεχαριτωμένη (kecharitōmenē)	πλήρης χάριτος (plērēs charitos)
Part of speech	Perfect passive participle (verbal)	Adjective + genitive
Tense	Perfect (completed action, permanent state)	Present / timeless
Voice	Passive	No voice implied
Syntactic function	Vocative title replacing proper name	Descriptive attribute
Verb root	χαριτόω (rare)	No verb
Occurrence in NT	Only here (and Eph 1:6, different form)	Multiple times

V. Patristic Testimony to the Uniqueness of Kecharitomene

• Origen (c. 233): “Mary is called by a new name which is not applied to any other virgin: Kecharitomene.”
• St. Proclus of Constantinople (d. 446): “He did not say ‘Hail, Mary,’ but ‘Hail, Full-of-Grace’ (Kecharitomene), indicating the manner of her holiness.”
• St. Sophronius of Jerusalem (d. 638): “No one has been so highly favored (kecharitōtai) as this Virgin, who alone has been called Full-of-Grace (Kecharitomene) by Gabriel.”

VI. Theological Implications: Why Kecharitomene Supports the Immaculate Conception

1. The Perfect Tense – denotes a completed state with ongoing effects.
2. Replacement of the Proper Name – the angel addresses her by her new identity in grace.
3. The Source of the Gracing – God is the implied agent (theological passive).
4. Context of Luke 1 – reinforced by “you have found grace with God” (1:30) and Elizabeth’s Spirit-inspired exclamation (1:42–43).
5. Relation to Original Sin – original sin is the privation of sanctifying grace; perfect fullness excludes that privation from the beginning.

VII. Common Objections and Responses

Objection 1: Ephesians 1:6 uses the same verb echaritōsen.
Response: It is the aorist indicative active, not the perfect participle used as a proper title.

Objection 2: Some manuscripts have a different reading.
Response: Kecharitōmenē is the reading of 𝔓⁷⁵, Sinaiticus, Vaticanus, Alexandrinus, and the entire Greek tradition.

Objection 3: “Full of grace” only means “highly favored.”
Response: Even “highly favored” in the perfect tense and used as a title still implies a unique, permanent, and prevenient divine action.

VIII. Conclusion

The Protestant “gotcha” that equates Mary’s kecharitōmenē with Stephen’s plērēs charitos collapses upon even cursory examination of the Greek text. Only Mary is greeted with a perfect passive participle that effectively becomes her new name, signifying that God has already perfectly and permanently filled her with grace. This scriptural datum, read in the light of the universal tradition of the Church, provides solid biblical warrant for the dogma of the Immaculate Conception.

References

• Blass, F., A. Debrunner, and F. W. Gingrich. A Greek Grammar of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1961.
• Fitzmyer, Joseph A. The Gospel According to Luke I–IX. Anchor Bible 28. New York: Doubleday, 1981.
• Liddell, H. G., and R. Scott. A Greek-English Lexicon. 9th ed. Oxford: Clarendon Press, 1996.
• Zerwick, Maximilian. Biblical Greek. Rome: Pontifical Biblical Institute, 1963.
• Catechism of the Catholic Church, §§ 490–493.
• Pius IX. Ineffabilis Deus (1854).

St. Stephen: First Deacon & Martyr

St. Stephen: The First Deacon and Martyr

St. Stephen holds a significant place in Christian history as the first deacon and the first martyr of the Church. His life and martyrdom are recorded in the Acts of the Apostles, and his story continues to inspire believers around the world. This blog post delves into the life, ministry, and legacy of St. Stephen, highlighting his role in the early Church and his enduring impact on Christian faith.

Early Life and Ministry

St. Stephen was one of the seven deacons chosen by the apostles to assist in the distribution of food and aid to the early Christian community in Jerusalem. The selection of deacons is described in Acts 6:1-6:

> "Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, 'It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.' And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them."

Stephen's selection as a deacon highlights his reputation as a man of faith and wisdom, filled with the Holy Spirit. His role as a deacon involved serving the needs of the community, particularly the widows and the poor, ensuring that they received fair and adequate support.

Preaching and Miracles

In addition to his service as a deacon, Stephen was also known for his powerful preaching and the miracles he performed. Acts 6:8 describes him as "full of grace and power," performing "great wonders and signs among the people." His eloquence and ability to articulate the Christian faith made him a prominent figure in the early Church.

Stephen's preaching, however, drew the attention and opposition of certain members of the Jewish community. They accused him of blasphemy against Moses and God, leading to his arrest and trial before the Sanhedrin, the Jewish council.

Trial and Martyrdom

Stephen's trial is recorded in Acts 6:9-15 and Acts 7. During his trial, Stephen delivered a powerful speech, recounting the history of Israel and emphasizing God's faithfulness and the people's repeated rejection of God's messengers. He concluded his speech with a bold proclamation, accusing the Sanhedrin of betraying and murdering the Righteous One, Jesus Christ:

> "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it." (Acts 7:51-53)

Stephen's words enraged the members of the Sanhedrin, and they dragged him out of the city to stone him. As he was being stoned, Stephen prayed for his persecutors and entrusted his spirit to Jesus:

> "And as they were stoning Stephen, he called out, 'Lord Jesus, receive my spirit.' And falling to his knees, he cried out with a loud voice, 'Lord, do not hold this sin against them.' And when he had said this, he fell asleep." (Acts 7:59-60)

Stephen's martyrdom marked the first recorded instance of a Christian being killed for their faith. His willingness to forgive his persecutors and his unwavering faith in Jesus serve as a powerful testimony to the strength and depth of his belief.

Legacy and Significance

St. Stephen's legacy as the first martyr of the Church has had a profound impact on Christian history and spirituality. His example of faith, courage, and forgiveness continues to inspire believers to stand firm in their convictions and to extend grace and mercy to others.

The Feast of St. Stephen is celebrated on December 26, the day after Christmas, in many Christian traditions. This timing highlights the connection between the birth of Christ and the witness of the first martyr, emphasizing the cost of discipleship and the call to follow Jesus even unto death.

Stephen's role as a deacon also underscores the importance of service within the Christian community. His dedication to caring for the needs of others reflects the call to love and serve one another, a central tenet of the Christian faith.

Conclusion

St. Stephen's life and martyrdom offer a powerful example of faith, service, and forgiveness. As the first deacon and martyr, he holds a special place in the history of the Church, reminding us of the call to serve others and to stand firm in our faith. His story challenges us to live out our beliefs with courage and compassion, trusting in God's grace and mercy.

As we remember St. Stephen, let us be inspired by his example and strive to embody the virtues of faith, service, and forgiveness in our own lives. May his witness strengthen our resolve to follow Christ and to share His love with the world.

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Sources

: [Catholic Online](https://www.catholic.org/saints/saint.php?saint_id=137)

: [Britannica](https://www.britannica.com/biography/Saint-Stephen)

: [Catholic News Agency](https://www.catholicnewsagency.com/saint/st-stephen-110)

7th Sunday of Easter/Solemnity of the Ascension

Today some dioceses celebrate the Solemnity of the Ascension (the rest celebrated on Thursday) while others celebrate the Seventh Sunday of Easter. I will include a reflection on both in this post. Also, please help me continue this work  by donating any amount to www.gofundme.com/sacerdotus or the paypal button here, thanks!  God will reward you for your generosity.

Seventh Sunday of Easter

In the first reading, we read of Stephen, the first Deacon who was filled with the Holy Spirit (Acts 6:5-6). He saw Jesus at the right hand of God (Acts 7:55, Romans 8:34). Stephen along with other Catholics were persecuted by Saul who would later become Paul (Acts 9). He was stoned to death. You can read more of him in this post: http://www.sacerdotus.com/2013/12/st-stephen-first-martyr-and-deacon.html. In Stephen, we see that the Holy Spirit and the world's view are not compatible (Isaiah 55:8). Stephen was martyred for preaching the Gospel. The Holy Spirit working in Stephen demonstrated forgiveness and mercy towards the enemies of the faith. We too in the 21st century must be merciful and forgiving towards all, especially those who hate us and our faith.  God is in control. We read this in the responsorial Psalm today.  The Lord is King.  He is the most high over all things (Ephesians 4:6). Stephen saw this first hand when he saw the heavens open and Christ standing at the right hand of God the Father.  God is just, as the Psalm tells us today.  He rules over everyone.  Now, in the Psalm we read, "All gods are prostrate before Him." Some may be wondering, "gods?"  The Jews during this period were surrounded by many Pantheons of gods from other cultures. Henotheism was a concept held by many Hebrews at the time. This means that a theist believes in one God but acknowledges the existence of other gods. So the Hebrews thought that Yahweh was the God of the Hebrews while other peoples had their own gods. The concept of a one and only God still did not mature in them. We know that there are no other gods that actually exist.  They exist only as concepts and names (Zeus, etc).  There is only one God.

In the second reading, we read of the 'Alpha and the Omega." This is a title that Christ describes Himself as.  He is the one who has no beginning and no end. God always existed (Exodus 3:14). No one created God. The reading reminds us that Christ is coming soon. No one knows when this will happen, but it will happen (Matthew 24:36).  Those of us who suffer for the faith and are martyred are those who washed their robes and now have the right to the tree of life.  We must make use of the Sacraments so we can 'wash' our 'robes,' so to speak. Christ left us His Church, a vicar, His Word and so forth in order to prepare us.

Finally in the Gospel, we read Jesus' prayer. He is praying for us!  Jesus says, "I pray not only for them, but also for those  who will believe in me through their word..."  This is awesome if you think about it.  Jesus prays that all may be one . Unfortunately, this is not the case today. We have so many divisions; so many people calling themselves 'Christian' while not being part of Christ's Catholic Church.  We must work to fix this and bring those sheep back to the one fold. Christian unity must be a big priority. We must do our best to get our friends from other Christian communities back home to Rome. This must be done with charity and mercy of course.  We cannot go to them with an arrogant attitude by calling them heretics and what not like so-called 'traditionalists' love to do (1 Corinthians 9:16, 1 Timothy 4:12-16). This is not Christian. In His prayer, Jesus calls us a 'gift' from the Father. This is another awesome thing, in my opinion. We should meditate on this a realize the dignity of all human beings. All live is sacred and a gift from God.  Let us pray for Christian unity just like Christ did and work to make this a reality.

Readings: http://www.usccb.org/bible/readings/050816-seventh-sunday-easter.cfm



Solemnity of the Ascension

 
The first reading reminds us of the events surrounding Christ's passion, death, resurrection and ascension.  Jesus appeared to the disciples for forty days, before this, He suffered and died on the cross (Luke 24:36-49, Matthew 27, John 20:1-10).  Jesus promised the Holy Spirit to them and commanded them to preach the Gospel to all corners of the world (John 16:7, Matthew 28:19).  After this, He ascended into heaven and will return in the same fashion.  Jesus did not abandon us. He sent each one of us on a mission to prepare the world for His second coming. Yes, He could have stayed with us forever, but would that be a good idea?  Think about it: If Christ stayed with humanity, then humanity would look at Him as some 'Superman' or miracle worker-genie instead of the loving savior. People will wait on Him and demand Him to perform miracles. Jesus wants us to grow in love and faith by ourselves freely without Him hovering over us like a hawk. This love and faith will be a genuine one because it will come freely from us.  Moreover, Jesus is still with us in the Blessed Sacrament. He waits for us to visit Him daily. We must be patient and wait for the Lord. He sits on His throne as the Psalm today tells us. God is the great king over all the Earth.  We must praise Him and thank Him for all things.  He reigns over all the world and the entire universe.

In the second reading (there are two options), we are told that Christ is the ruler of all things.  Everything was "beneath His feet."  He rules over every principality, authority and power. Christ sits at the Father's right hand interceding for us. The second option reminds us that Christ went to the true sanctuary, not one made by men. Our churches are beautiful and all, but they do not compare to heaven.  We are told that Christ will intercede for us and is the sacrifice offered for all. This sacrifice is not one that repeats itself like those of the Jewish faith.  Christ died once for all.  His one sacrifice is suffice. Christ sits at the right hand of the Father. He judges us immediately after death. We die only once, there is no such thing as reincarnation. Therefore, only have one chance to make things right, so to speak. We must take advantage of the Catholic Church and all the graces God offers via her. Our bodies and souls will be washed in the pure waters of baptism.  They will be nourished by the Holy Eucharist and strengthened by the other Sacraments.

Finally in the Gospel, Jesus reminds the disciples of all that is to happen regarding Himself.  They are to be witnesses of all these things.  We too are witnesses of Christ 2,000 plus years later. While we were not there when Jesus walked the Earth, we are witnesses of how He works in our lives.  We are witnesses that all He said was not nonsense, but truth. As we prepare for Pentecost, we must remind ourselves of this. We are witnesses of Christ. Those of us who received Confirmation are taught this during preparation. We must not keep the faith to ourselves but must share it with all. This does not mean that we have to go on street corners and shout with a microphone to repeat. I have found that the best way to witness to Christ the the lives of others is by living a truly genuine Christian life. When we smile, love others, forgive, help others; people take note of this. They will realize that it is Christ who inspires us to do these things and will seek Him as well.  Let us proclaim Christ's love to all and spread His Good News.


Readings: http://www.usccb.org/bible/readings/050816-ascension.cfm 

St. Stephen - First Martyr and Deacon

Today is St. Stephen's feast day.

St. Stephen is an important figure in the Early Church.  He was the first to shed blood for the faith, or be a martyr. St. Stephen was the first or one of the first deacons ordained.

As the Catholic Church grew in numbers after Pentecost, the Apostles needed help to minister to them, especially the poor and widows. The diaconate was born. Today we have many men who are ordained deacons in order to help the Church in many ways.  

The story of St. Stephen is introduced in the Acts of the Apostles chapters 6 and 7.  In them, the miracles God worked through St. Stephen as well as his preaching and the drama of his enemies is presented.  Even after Christ's death and resurrection, Christ still had many enemies.  Christianity was seen as a plague - a threat to the status quo and human liberty.  Sounds like our times today right?

St. Stephen was slandered and rejected.  When brought before his enemies, they shouted at him and mocked him.  They refused to listen to his preaching about Christ.  In a rage, they dragged him outside of Jerusalem and stoned him to death.  As he was being stoned, St. Stephen prayed for mercy on the part of his attackers begging God not to punish them.

Stephen is a model for all Christians especially in times of persecution.  We must continue to preach Christ in season and out of season and not fear. (2 Timothy 4:2)  When we are attacked, mocked and hated; we must return these actions with love and prayer. (Matthew 5:43-45)


May St. Stephen pray for us all, especially those being persecuted and for deacons.