When we apply these things to the case of the Virgin Mary we can understand her relationship with the original sin and her being freed from it. The Virgin Mary was born with the original sin; she had all the consequences of corruption and death in her body. With her entrance into the holy of holies, she reached theosis. This theosis though was not enough to deliver her from its consequences, which are corruption and death, precisely because the divine nature had not yet united with the human nature in the hypostasis of the Word. Thus, at the moment when, through the power of the Holy Spirit, the divine nature was united with human nature in the womb of the Virgin Mary, the Virgin Mary first tasted her freedom from the so-called original sin and its consequences. Furthermore, at that moment that which Adam and Eve failed to do with their free personal struggle, occurred. For this reason, the Virgin Mary at the moment of the Annunciation reached a greater state than that in which Adam and Eve were prior to the fall. She was granted to taste the end of the goal of creation, as we will see in other analyses.
For this reason for the Virgin Mary Pentecost did not have to happen, it was not necessary for her to be baptised. That which the Apostles experienced on the day of Pentecost, when they became members of Christ's Body through the Holy Spirit, and that which happened to all of us during the mystery of Baptism, occurred for the Virgin Mary on the day of Annunciation. Then she was delivered from the original sin, not in the sense that she was delivered from the guilt, but that she obtained the theosis in her soul and body, due to her union with Christ.
In these frameworks Saint John of Damascus' saying that on the day of the Annunciation the Virgin Mary received the Holy Spirit, which cleansed her and gave her power receptive of the Word's divinity, simultaneously a birth-giving power, should be interpreted. That is the Virgin Mary received from the Holy Spirit a cleansing grace, but also a grace receptive and able to give birth to the Word of God as a man.
The response of the Virgin Mary to the information of the archangel that she would be granted to give birth to Christ was expressive: "Behold the handmaiden of the Lord. Let it be to me according to thy word" (Luke 1:38). Here the obedience of the Virgin Mary to the saying of the archangel shows, but also her obedience to God, for an event that was odd and strange for human logic. Thus her logic is submitted to God's will.
Some maintain that during that moment all the righteous people of the Old Testament, but also all of humanity awaited with anxiousness to hear the Virgin Mary's response, fearing that she might refuse and not obey God's will. They maintain that because every time when man is in such a dilemma, precisely because he has freedom, he can say the yes or no, as furthermore occurred in the case of Adam and Eve, the same thing could occur with the Virgin Mary. However it was not possible for the Virgin Mary to refuse, not because she didn't have freedom, but because she had real freedom.
Saint John Damascus makes a distinction between a natural and an opinionated will. One has an opinionated will when he is distinguished by the ignorance of a thing, by the doubt and in the end the incapability of selection. This refers to a wavering as to what to do. One has a natural will when he is lead in a natural manner, without wavering, without ignorance, to the realisation of the truth.
So it seems, that the natural will is associated with "wanting", whereas the opinionated will with the "how to want", and furthermore when it is done with doubts and wavering. Consequently the natural will comprises the perfection of nature, whereas the opinionated will comprises the imperfection of nature, since it presupposes a person who does not have knowledge of the truth, is not certain about what he must decide.
So even though Christ had two wills, due to the two natures, the human and divine nature, nevertheless he had a natural will, from the viewpoint we are studying here and of course, He did not have an opinionated will. As God He always knew the will of God the Father and there was no doubt and no wavering in Him. The Saints experience this by grace also, especially by the Virgin Mary. Because the Virgin Mary had reached theosis, for this reason it was impossible for her to reject God's will and not yield to the incarnation. She had perfect freedom, and for this her freedom always acted naturally and not unnaturally. We because we have not reached theosis have an imperfect freedom, the so-called opinionated will, for this reason we waver as to what to do. Her question "how shall this be to me, because I know no man" (Luke 1:34), shows humility, the weakness of the human nature, but also the strangeness of the matter, because there were miraculous conceptions in the Old Testament, however not seedless ones.
On the day of Annunciation we have a direct conception of Christ with the power and energy of the All-holy Spirit. In one theotokion we chant: "At Gabriel announcing to you the rejoice O virgin, with the voice the Master all was incarnated". This means that several hours and days for the conception to occur did not intervene, but it occurred precisely at that moment.
The archangel Gabriel told Joseph, the betrothed of the Most Holy Theotokos. "Do not fear to take Mariam your wife. For that which is born in her is of the Holy Spirit" (Math. 1:20). The Virgin Mary gave birth to Christ as a human, but the conception was of the Holy Spirit.
Basil the Great interpreting this phrase, and mainly the "is born of the Holy Spirit", says that every thing which comes from something else, id denoted by three words. The one is "by creation", just as the whole of creation was created by God with His energy. The other one is "by birth", as the Son was born before all ages of the Father. The third is "naturally", just as energy comes out of every nature, that is brilliance from the sun, and more generally the action from the one doing the action. As regards the conception of Christ in the Holy Spirit the true expression is that Christ was conceived with the energy of the Holy Spirit "by creation", and not by birth or naturally.
Saint John of Damascus teaches that the Son and Word of God conjoined for Himself, with the pure and most clean bloods of the Theotokos, flesh which is alive with a logical and noetic soul, not by seed, but created by the Holy Spirit.