You may be surprised that I find it easy to agree with (almost) everything you've said and still make my point. I do not disagree with it. Nothing in the (excellent) Scriptures you cited, refutes what I wrote.
Quickly:
(1) Grace is bestowed upon Mary. Of course. Nobody denies that.
(2) Kecharitomene is related to two other NY woords also commonly translated "full of grace" and applied to two other personages: St. Stephen and Our lord Himself. Again, no problem. Nobody ever alleged that Mary is the ONLY person full of grace.
What's interesting here is the three distinct grammatical forms of the word (translated as phrases in English) which distinguish between being full of "grace" in three particular ways.
You would not assume that St. Stepehn is full of grace in exactly the same that Or Lord is, wold you? I would hope not.
We've got Jesus Who is full of grace because He is the source of all grace; we've got St. Stephen being filled with grace as the gratuitous gift of Our Lord; and we've got Mary, also being filled with grace as the gratuitous gift of Our Lord, but being filled in a plenary way.
as to whether Kecharitomene is a name or title: weill you look art the passage? She is being addressed a Kecharitomene: Hail, Kecharitomene. The word that comes after the salutation "Chaire" is the person being saluted, in this case the person is "Kecharitomene." The word after the form of address is the person being addressed.
The fact that Mary is always thereafter addressed as "Mary" does not mean that "Kecharitomene" is not also her name or title.
Jacob was often still referred to as Jacob, even after his name was made Israel.
Simon Bar-Jonah was addressed or referred to as Simon, as Peter, as Simon Peter, and as Kephas, after he received the name Kephas.
In other words, the Bible always shows people still being addressed by their original name.
If I said "Greetings, ealgeone" you couldn't very well say, "That doesn't refer to me: none of my family or friends is recorded as calling me that." No, we know it refers you, either as name or as title, simply because it comes after the salutation.
Nobody knew of Mary being addressed as Kecharitomene until years and years later, when she told St. Luke. It's quite possible nobody on earth --- nobody but the Angel Gabriel --- ever spoke to her in this way. It is a consecrated name similar to that which is referred to in Revelation:
"I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17).
We will all be eventually given names which reveal who we are in God's eyes. Not your legal name. Not your FReeper name. It's the real name which tells who you really are. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17). Read more: http://www.gotquestions.org/white-stone-new-name.html#ixzz3GmOxI73Z
It certainly seems catholics do as they keep saying Mary is full of grace. The text does not say that so it’s an implication by catholicism.
(2) Kecharitomene is related to two other NY words also commonly translated "full of grace" and applied to two other personages: St. Stephen and Our lord Himself. Again, no problem. Nobody ever alleged that Mary is the ONLY person full of grace.
Again you’re making an error in translation by insisting that κεχαριτωμένη is commonly translated as “full of grace”. IT’S NOT! Only two translations render the text this way…The Douay Rheims and Aramaic Bible in Plain English. The commentaries note the Vulgate has translated this incorrectly. So from an incorrect translation of the Greek we have incorrect theology.
The literal reading in the Greek of Luke 1:28 is “Greetings, you favored with grace!” As I noted earlier it is not a title based on the Greek. It is merely a greeting. Κεχαριτωμένη is a verb describing an action that has happened to Mary.
Compare with Acts 6:8 which reads as “ Stephen moreover full of grace and power….” This combination was not prescribed of Mary. Note the difference.
Πλήρης is an adjective meaning full, abounding in, complete, completely occupied with. It is assigning an attribute to the noun Stephen as both Stephen and Πλήρης are in the nominative case. They have to agree with each other.
Χάριτος is a noun meaning grace, favor, kindness. It is used in Luke 1:30 when the angel tells Mary she has found favor with God. What's interesting here is the three distinct grammatical forms of the word (translated as phrases in English) which distinguish between being full of "grace" in three particular ways.
You would not assume that St. Stepehn is full of grace in exactly the same that Or Lord is, wold you? I would hope not.
We've got Jesus Who is full of grace because He is the source of all grace; we've got St. Stephen being filled with grace as the gratuitous gift of Our Lord; and we've got Mary, also being filled with grace as the gratuitous gift of Our Lord, but being filled in a plenary way.
Well, two out of three isn’t bad. Except that Mary is not being filled with grace as we’ve discussed by the text. To continue to insist on this is disingenuous and I don’t think you’re that kind of a person.
as to whether Kecharitomene is a name or title: weill you look art the passage? She is being addressed a Kecharitomene: Hail, Kecharitomene. The word that comes after the salutation "Chaire" is the person being saluted, in this case the person is "Kecharitomene." The word after the form of address is the person being addressed.
Again, this is an incorrect reading of the text by assigning a title to Mary where one isn’t indicated by the text. She is not being addressed as “a” anything by the angel. The angel is describing something that is happening to her. She is being favored with God’s grace for what's about to happen.
It's akin to you coming into a room and saying,"Greetings, to all studying the Word."
Is "to all studying the Word a title?" Of course not.
And neither is κεχαριτωμένη.