Not only was Mary conceived without original sin but, according to Catholic teaching, “from her conception Mary was free from all motions of concupiscence.†And “in consequence of a special privilege of grace from God, Mary was free from every personal sin during her whole life.†The Council of Trent declared that “no justified person can for his whole life avoid all sins, even venial sins, except on the ground of a special privilege from God such as the Church holds was given to the Blessed Virgin.â€Â
Catholic Defense of the Sinlessness of Mary
According to Catholic dogma, Mary had neither the tendency to sin nor did she ever actually sin during her entire life. Catholics use both Scripture and tradition to support this view.
Argument from Scripture
According to Roman Catholic teaching, “Mary’s sinlessness may be deduced from the text: Luke 1:28: ‘Hail, full of grace!’ since personal moral defects are irreconcilable with fullness of grace.†Grace is taken here to be both extensive and preventative.
Argument from Tradition
The house of church fathers was divided on Mary’s sinlessness. Nonetheless, Roman Catholic scholars point with pride to the fact that “the Latin Patristic authors unanimously teach the doctrine of the sinlessness of Mary.†Again, this is far short of the “unanimous consent†of all church fathers, which the Council of Trent claimed for dogma.
Protestant Response to the Sinlessness of Mary
The Bible does not support the sinlessness of Mary. To the contrary, it affirms her sinfulness. Speaking as a sinner, Mary said, “my spirit rejoices in God my savior†(Luke 1:46). An examination of the text used to prove Mary’s sinlessness reveals the lack of any real support for such a doctrine. Contrary to Scotus’s solution of her being prevented from needing to be saved from sin, she was confessing her present need (after her conception) of a Savior. Indeed, she even presented an offering to the Jewish priest arising out of her sinful condition (Luke 2:22–24) which was required by law (Lev. 12). This would not have been necessary if she were sinless.
Response to Argument from Scripture
The Catholic argument that Mary was “full of grace†at the annunciation in no way proves sinlessness during her entire life. First, the phrase “full of grace†is an inaccurate rendering based on the Latin Vulgate that is corrected by the modern Catholic Bible (nab), which translates it simply “favored one.†The Vulgate’s misleading rendering became the basis for the idea that grace extended throughout Mary’s life. Second, taken in context the salutation of the angel is only a reference to her state at that moment, not to her entire life. It does not affirm that she was always and would always be full of grace but only that she was at that time. Third, the grace given here to Mary was not only limited in time but also in function. The grace she received was for the task of being the mother of the Messiah, not to prevent her from any sin. Finally, the stress on fullness of grace is misleading, since even Catholic scholars admit that Mary was in need of redemption. Why, if she was not a sinner? Ott says that Mary “required redemption and was redeemed by Christ.†And, as we have already seen, it is biblically unfounded to suggest that she was prevented from inheriting sins rather than being delivered from it.
Response to Argument from Tradition
Besides the lack of scriptural support for Mary’s sinlessness the argument from the Fathers is weak. Even Ott admits that many “Greek Fathers (Origen, St. Basil, St. John Chrysostom, St. Cyril of Alexander) taught that Mary suffered from venial personal faults, such as ambition and vanity, doubt about the message of the Angel, and lack of faith under the Cross.†Likewise, almost all major scholastic fathers, including Aquinas, rejected the immaculate conception. This being so, Mary’s consequent sinlessness must also be brought into question, despite scholastic protest to the contrary. In spite of all the evidence to the contrary, however, the Council of Trent affirmed Mary’s sinlessness as an infallible truth of the Catholic faith.
Geisler, N. L., & MacKenzie, R. E. (1995). Roman Catholics and Evangelicals : Agreements and differences (309). Grand Rapids, Mich.: Baker Books.