The title "Mother of God" is not found as such in the writings of the New Testament. The first known mention is that of Saint Hippolytus of Rome (d. 235). Later, Nestorius, Patriarch of Constantinople (428), will dispute the attribution of this title to Mary because of his views on Christology. For him, the Son of God is one thing, the son of Mary another, in the sense that he sees in Christ two Persons: one Divine (the Logos), the other human (Jesus). Consequently for Nestorius, Mary cannot be called "theotokos" (Mother of God), at least in the real sense demanded by the hypostatic union (the union of two natures, the human and the Divine, in the one Person of the Word).
The Council of Ephesus (431) defends this unicity of person in Christ and condemns Nestorius and his followers. It approves, by acclamation, the second letter of Saint Cyril to Nestorius and through this approval officially confirms the attribution to Mary of the title Mother of God. The normative decision taken at Ephesus will be explicitly promulgated as dogma in 451 by the Council of Chalcedon.
Thus, the title of Mother of God derives from Catholic teaching on the Incarnation of the Word. Mary conceives and brings forth, in His human nature, One Who is God from all eternity. Jesus is not God by the fact that He is conceived or born of Mary (this would not be a Mystery but an absurdity because it would make Mary mother of the Divine nature). Mary is Mother of God because from her own flesh she gives to the Word a human nature like hers. And just as in ordinary human generation, the truth of the parents' generative action is not the human nature produced but the person subsisting in this nature, so in the case of Mary: her maternal action reaches to the Person of the Word, Who by this very fact is truly her Son. Mary is "theotokos" because "the Word was made flesh" in her and through her.
Let me draw three simple theological conclusions from Mary's Divine Motherhood:
On a different level, close to our own concerns and spiritual endeavor, here is what St. Silouan had to say about Mary's love of God:
A holy life can be many things. At the beginning of a new year it could and should mean the sanctification of time. Time is a precious commodity. It should also be a holy commodity. As someone remarked: "Twenty-five years ago, people were asking, 'How can I get to heaven?' Today they are asking, 'How can I get through the day?'"
In this context, the digital clock takes on the deeper meaning of disconnectedness. Digital clocks tell us what time it is now. They don't tell us about the past or about the future like a watch that has a face on it. It simply describes the present, right now. To that extent it becomes a metaphor for the Now Generation: no past, no future. Only now. People become what we call "digital livers." They want it all now. They are a rootless, hurried people looking at a digital watch that gives no clue to the past or future. As someone wrote in a rather cynical poem.:
A holy life marked by a true sense of the Incarnation should be inspired by the following New Year's prayer:
And so let me conclude with this typically Irish verse:
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