Is Mary the mother of God? Is Mary the Mother of God? Below is a focused encyclopedia-style entry examining this question. 1. Terminology and Historical Context The phrase “Mother of God” (in Greek, Theotokos) arose in early church discussions to affirm that Jesus Christ is fully divine as well as fully human. This term was officially recognized at the Council of Ephesus (AD 431) to emphasize the full deity of Christ. However, it has sometimes been misunderstood. When believers ask if Mary is the mother of God, they typically mean: Is she the mother of the eternal Godhead itself, or the mother of Jesus in His incarnation? Historically, some theologians used “Mother of God” to underscore that Jesus, who was born of Mary, is genuinely God (John 1:1; 1:14). Others raise concerns that it could imply Mary existed before God or that she is God’s “source,” which Scripture does not teach. 2. Scriptural Foundations 1) Mary as the Mother of Jesus The Gospels highlight Mary’s role as the one who bore Jesus in His human nature. In Luke’s account, the angel Gabriel told Mary: “You have found favor with God. Behold, you will conceive and give birth to a Son, and you are to give Him the name Jesus” (Luke 1:30–31, excerpt). Mary’s maternal role in the Incarnation is clearly stated: she physically carried and gave birth to Jesus. 2) Jesus’ Deity and Eternal Existence Scripture also affirms that Jesus is divine and eternally existent: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1, excerpt). Philippians 2:6–7 (BSB, excerpt) teaches that He “existing in the form of God…emptied Himself, taking the form of a servant.” Therefore, the One born of Mary is not only fully human but also from eternity past. 3) Elizabeth’s Greeting Elizabeth, Mary’s relative, greets Mary as “the mother of my Lord” in Luke 1:43 (BSB, excerpt). This closely ties Mary’s motherhood to Jesus, recognizing Him as “Lord.” Although “Lord” here signifies divinity, Elizabeth’s greeting focuses on the incarnate Christ who was in Mary’s womb. 3. Clarifying the Theology 1) Mary’s Unique Role A central question arises: Can one who is fully human be mother to God, who is infinite and uncreated? Mary, a created human being, served as mother to Jesus in His incarnation—His physical birth. Although Jesus is God, no one precedes the eternal divine nature. Hence, Mary is mother to the incarnate Son of God, not the eternal Father or the Holy Spirit. 2) Why Some Affirm “Mother of God” The early church insisted on Mary’s title Theotokos (God-bearer) to protect Christ’s divinity against those claiming He was less than fully God. Saying Mary is “Mother of God” helps safeguard the truth that Jesus was not merely human but also fully God from conception onward. This language, when properly defined, upholds biblical teaching on Christ’s divine identity. 3) Why Some Use Different Terminology Other believers prefer “mother of Jesus” or “mother of the Lord” to avoid any implication that Mary supplies the divine nature of the Godhead. Scripture reveals God as eternal and uncreated (Psalm 90:2). Thus, it is important to clarify what we mean by that phrase: she is mother of Jesus, who is God incarnate, but she is not mother of God in the sense of being the source of God’s eternal essence. 4. Consistency with the Whole of Scripture 1) Biblical Emphasis on Christ’s Supremacy Colossians 1:17 (BSB, excerpt) says, “He is before all things, and in Him all things hold together.” Jesus’ position as the preexistent Creator remains unaltered by the fact of His human birth. Thus, Mary’s role as mother pertains to Jesus’ humanity and not to His preexistent deity. 2) Worship Reserved for God Alone In Luke 11:27–28, a woman exclaims how blessed Jesus’ mother is. He responds that more blessed are those who hear God’s word and obey it. This affirms that esteem for Mary must be placed within the context of honoring God foremost. Mary herself rejoices in her Savior (Luke 1:46–47), acknowledging God’s primacy. 3) Archaeological and Manuscript Witness Copies of early manuscripts, such as 2nd-century fragments of the Gospels, consistently present Mary as Christ’s mother in the incarnation, never elevating her above God. The numerous manuscript families confirm the reliability of Luke’s description of the angelic announcement and Elizabeth’s greeting. 5. Systematic Conclusion 1) Proper Use of the Title If “Mother of God” is employed to reflect that Mary bore the incarnate Son, fully God in the flesh, it can be theologically sound—provided one affirms that God’s divine nature is eternal and underived. In that framework, Mary is mother to Jesus, who is indeed God. 2) Potential Misunderstandings Some fear that calling Mary “Mother of God” might blur the distinction between the Creator and a created being. Conceiving of Mary as the mother of God’s entire eternal essence is unbiblical. Scripture makes clear that God predates all creation (Genesis 1:1; John 1:1). 3) Living Application Understanding Mary as the mother of Jesus, who is God incarnate, should lead to deeper reverence for the mystery of the Incarnation. At the same time, Scripture’s message remains Christ-centered, emphasizing the worship of God alone through Jesus Christ, whose divine and human natures unite in one person. 6. Final Summary Mary is mother to Jesus, the incarnate Son of God. Because Jesus is fully God, early church tradition sometimes honors Mary as “Mother of God” in that specific sense. However, Scripture maintains that God’s eternal nature needed no source. Believers affirm Christ’s divine identity and Mary’s pivotal role in His birth, while recognizing that all glory and worship rightly belong to the Triune God. According to Luke 1:38 (BSB, excerpt), Mary humbly submitted: “I am the Lord’s servant…may it happen to me according to your word.” This spirit of submission to God’s plan remains an example for all who follow Christ. Mary’s significance lies in her faithful role in God’s redemptive work rather than any suggestion that she is the origin of the Almighty Himself. |
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