One can state that unlike the other Biblical authors, Luke consciously makes specific Marian affirmations. He presents Mary not only as a unique and unrepeatable historical character and human figure, but also as an example of the encounter between humankind and God. Mary is full of grace, and God the Lord promised to remain close to her in a unique manner, a closeness that Mary in saying yes welcomes into her life and into the life that she then experienced with Jesus Christ. The divine-human dialogue of the annunciation presents her in the fullness of time, because through God’s definite advent as a man amidst men, in that very moment the Old Alliance is completed and fulfilled in its eschatological finality. The fundamental situation of man facing God is represented in the pericope of the annunciation; this because God addresses His Word to humankind and Mary is called upon to accept with faith God’s redeeming presence implementing it in the sequela. She is blessed because she believes that all that the Lord has announced will take place (Luke 1,45). This connection between words and faith is valid for all those who are blessed when they listen to and follow the word of God (Luke 11,28). Faith is not limited to a passive acceptance of redemption. In faith Mary becomes the co-protagonist of the historically achieved redemption, hence the truth of the words: "From this day forward all generations will count me blessed" (Luke 1,48). The glory of God is known all over the world thanks to His redeeming acts in favour of humankind and their readiness to listen to His Word, follow His will and thereby render His redemption tangible in the world.

In his gospel, Luke made his Mariologist affirmations in the light of Christ’s coming and within the framework of the Spirit of God’s work. It is not therefore a coincidence that at the beginning "the history of the primitive Church" should once again speak of Mary, since the Mother of God waits in prayer with the Apostles, with the other disciples and with the women and brothers of Jesus the Spirit’s Pentecostal descent over the Church (At 1,4). Mary is therefore on one hand a member of the newborn Church due to Christ’s work and the descent of the Spirit, just as at the same time on the other hand she represents a listener of the words of the Church, the Church of God the Father, the Son and the Holy Spirit (see. At 20,28).