Theotokos

Last updated
Mother-of-God of Kazan Kazan moscow.jpg
Mother-of-God of Kazan
An 18th-century Russian chart of the various types of Bogoroditsa (Mother-of-God) icons Bogorodichni ikoni.jpg
An 18th-century Russian chart of the various types of Bogoroditsa (Mother-of-God) icons

Theotokos (Greek: ΘεοτόκοςGreek pronunciation:  [θeoˈtokos] [1] ) is a title of Mary, mother of Jesus, used especially in Eastern Christianity. The usual Latin translations, Dei Genetrix or Deipara (approximately "parent (fem.) of God"), are "Mother of God" or "God-bearer". [lower-alpha 1] [2] [lower-alpha 2] [3]

Koine Greek, also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek, was the common supra-regional form of Greek spoken and written during the Hellenistic period, the Roman Empire, and the early Byzantine Empire, or late antiquity. It evolved from the spread of Greek following the conquests of Alexander the Great in the fourth century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties.

Titles of Mary designation for Mary, mother of Jesus Christ

Mary is known by many different titles, epithets, invocations and other names.

Mary, mother of Jesus religious figure and mother of Jesus of Nazareth

Mary was a first-century BC Galilean Jewish woman of Nazareth, and the mother of Jesus, according to the New Testament and the Quran.

Contents

The title has been in use since the 3rd century, in the Syriac tradition (as Classical Syriac : ܝܳܠܕܰܬ ܐܰܠܳܗܳܐ, romanized: Yoldath Aloho) in the Liturgy of Mari and Addai (3rd century) [4] and the Liturgy of St James (4th century). [5] The Council of Ephesus in AD 431 decreed that Mary is the Theotokos because her son Jesus is both God and man: one divine person with two natures (divine and human) intimately and hypostatically united. [6] [7]

Syriac Christianity

Syriac Christianity is the form of Eastern Christianity whose formative theological writings and traditional liturgy are expressed in the Syriac language. Syriac Christianity consists of two liturgical rites, the East Syriac Rite and the West Syriac Rite. The main Anaphora of the East Syriac tradition is the Holy Qurbana of Saints Addai and Mari, while that of the West Syriac tradition is the Divine Liturgy of Saint James.

Liturgy of Addai and Mari

The Liturgy of Addai and Mari is the Divine Liturgy belonging to the East Syriac Rite and was historically used in the Church of the East. This liturgy is traditionally attributed to Saint Addai and Saint Mari. It is currently in regular use, even if in different versions, in the Assyrian Church of the East, the Ancient Church of the East, the Syro-Malabar Catholic Church, and the Chaldean Catholic Church. The latter two are Eastern Catholic churches in full communion with the Holy See of Rome.

Jesus in Christianity Jesus in Christianity

In Christianity, Jesus is believed to be the Son of God and the second Person of the Holy Trinity. Christians believe that through his crucifixion and subsequent resurrection, God offered humans salvation and eternal life. He is believed to be the Jewish messiah prophesied in the Hebrew Bible and Christian Old Testament. These teachings emphasize that as the Lamb of God, Jesus chose to suffer on the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God". Jesus died to atone for sin to make us right with God. Jesus' choice positions him as a man of obedience, in contrast to Adam's disobedience.

The title of Mother of God (Greek: Μήτηρ (του) Θεοῦ) or Mother of Incarnate God ; abbreviated ΜΡ ΘΥ, Latin Mater Dei) is most often used in English, largely due to the lack of a satisfactory equivalent of the Greek τόκος / Latin genetrix. For the same reason, the title is often left untranslated, as "Theotokos", in Orthodox liturgical usage of other languages.

Incarnation (Christianity)

In Christian theology, the incarnation is the belief that Jesus Christ, the second person of the Trinity, also known as God the Son or the Logos, "was made flesh" by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos. The doctrine of the incarnation, then, entails that Jesus is fully God and fully human.

English language West Germanic language

English is a West Germanic language that was first spoken in early medieval England and eventually became a global lingua franca. It is named after the Angles, one of the Germanic tribes that migrated to the area of Great Britain that later took their name, as England. Both names derive from Anglia, a peninsula in the Baltic Sea. The language is closely related to Frisian and Low Saxon, and its vocabulary has been significantly influenced by other Germanic languages, particularly Norse, and to a greater extent by Latin and French.

Theotokos is also used as the term for an Eastern icon, or type of icon, of the Mother with Child (typically called a Madonna in western tradition), as in "the Theotokos of Vladimir" both for the original 12th-century icon and for icons that are copies or imitate its composition.

Icon religious work of art, generally a panel painting, in Eastern Christianity

An icon is a religious work of art, most commonly a painting, in the cultures of the Eastern Orthodox Church, Oriental Orthodoxy, the Roman Catholic, and certain Eastern Catholic churches. The most common subjects include Christ, Mary, saints and angels. Although especially associated with "portrait" style images concentrating on one or two main figures, the term also covers most religious images in a variety of artistic media produced by Eastern Christianity, including narrative scenes. Icons can represent various scenes in the Bible.

Madonna (art) artistic theme

A Madonna is a representation of Mary, either alone or with her child Jesus. These images are central icons for both the Catholic and Orthodox churches. The word is from Italian ma donna, meaning 'my lady'. The Madonna and Child type is very prevalent in Christian iconography, divided into many traditional subtypes especially in Eastern Orthodox iconography, often known after the location of a notable icon of the type, such as the Theotokos of Vladimir, Agiosoritissa, Blachernitissa, etc., or descriptive of the depicted posture, as in Hodegetria, Eleusa, etc.

Terminology

Theotokos is an adjectival compound of two Greek words Θεός "God" and τόκος "childbirth, parturition; offspring". A close paraphrase would be "[she] whose offspring is God" or "[she] who gave birth to one who was God". [8] The usual English translation is simply "Mother of God"; Latin uses Deipara or Dei Genetrix. The Church Slavonic translation is Bogoroditsa (Russian/Serbian/Bulgarian Богородица). The full title of Mary in Slavic Orthodox tradition is Прест҃а́ѧ влⷣчица на́ша бцⷣа и҆ прⷭ҇нод҃ва мр҃і́а (Russian Пресвятая Владычица наша Богородица и Приснодева Мария), from Greek Ὑπεραγία δεσποινίς ἡμῶν Θεοτόκος καὶ ἀειπαρθένος Μαρία "Our Most Holy Lady Theotokos and Ever-Virgin Mary". German has the translation Gottesgebärerin.

A bahuvrihi compound is a type of compound that denotes a referent by specifying a certain characteristic or quality the referent possesses. A bahuvrihi is exocentric, so that the compound is not a hyponym of its head. For instance, a sabretooth (smil-odon) is neither a sabre nor a tooth, but a feline with sabre-like teeth.

Church Slavonic language Liturgical language of the Orthodox Church in Slavic countries

Church Slavonic, also known as Church Slavic, New Church Slavonic or New Church Slavic, is the conservative Slavic sacred language used by the Orthodox Church in Bulgaria, Russia, Belarus, Serbia, Montenegro, Bosnia and Herzegovina, North Macedonia, Ukraine, Poland, the Czech Republic and Slovakia, Slovenia and Croatia. The language appears also in the services of the American Carpatho-Russian Orthodox Diocese and occasionally in the services of the Orthodox Church in America. It was also used by the Orthodox Churches in Romanian lands until the late 17th and early 18th centuries as well as by Roman Catholic Croats in the Early Middle Ages. It is also co-used by Greek Catholic Churches, which are under Roman communion, in Slavic countries, for example the Croatian, Slovak and Ruthenian Greek Catholics, as well as by the Roman Catholic Church.

Perpetual virginity of Mary doctrine that Mary the mother of Jesus had never had sexual relations throughout her life; held by many Christian groups, including the Catholic Church

The perpetual virginity of Mary is a Marian doctrine, taught by the Catholic Church and held by a number of groups in Christianity, which asserts that Mary was "always a virgin, before, during and after the birth of Jesus Christ." This doctrine also proclaims that Mary had no marital relations after Jesus' birth nor gave birth to any children other than Jesus. While the Bible mentions brothers of Jesus, Catholic, Orthodox, and some traditional Protestant interpretations offer various explanations that align with the doctrine of Mary's perpetual virginity; that these siblings were either children of Joseph from a previous marriage, cousins of Jesus, or were closely associated with the Holy Family.

"Mother of God" is the literal translation of a distinct title in Greek, Μήτηρ του Θεού (translit. Mētēr tou Theou), a term which has an established usage of its own in traditional Orthodox and Catholic theological writing, hymnography, and iconography. [9] In an abbreviated form, ΜΡ ΘΥ (М҃Р Ѳ҃Ѵ), it often is found on Eastern icons, where it is used to identify Mary. The Russian term is Матерь Божия (also Богома́терь). [10]

Variant forms are the compounds Θεομήτωρ (translit. Theomētōr; also spelled Θεομήτηρ, translit. Theomētēr) and Μητρόθεος (translit. Mētrotheos), which are found in patristic and liturgical texts. [11] [12]

The theological dispute over the term concerned the term Θεός "God" vs. Χριστός "Christ", and not τόκος (genetrix, "bearer") vs. μήτηρ (mater, "mother"), and the two terms have been used as synonyms throughout Christian tradition. Both terms are known to have existed alongside one another since the early church, but it has been argued, even in modern times, that the term "Mother of God" is unduly suggestive of Godhead having its origin in Mary, imparting to Mary the role of a Mother Goddess. But this is an exact reiteration of the objection by Nestorius, resolved in the 5th century, to the effect that the term "Mother" expresses exactly the relation of Mary to the incarnate Son ascribed to Mary in Christian theology. [lower-alpha 3] [lower-alpha 4] [lower-alpha 5] [13]

Theology

Theologically, the terms "Mother of God", "Mother of Incarnate God" (and its variants) should not be taken to imply that Mary is the source of the existence of the divine person of Jesus, who existed with the Father from all eternity, [14] or of her Son's divinity. [15] Within the Orthodox and Catholic tradition, Mother of God has not been understood, nor been intended to be understood, as referring to Mary as Mother of God from eternity — that is, as Mother of God the Father — but only with reference to the birth of Jesus, that is, the Incarnation. To make it explicit, it is sometimes translated Mother of God Incarnate. [16] (cf. the topic of Christology, and the titles of God the Son and Son of man).

The Nicene-Costantinopolitan Creed of 381 affirmed the Christian faith on "one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds (æons)", that "came down from heaven, and was incarnate by the Holy Ghost and of the Virgin Mary, and was made man". Since that time, the expression "Mother of God" referred to the Dyophysite doctrine of the hypostatic union, about the uniqueness with the twofold nature of Jesus Christ God, which is both human and divine (nature distincted, but not separable nor mixed). Since that time, Jesus was affirmed as true Man and true God from all eternity.

The status of Mary as Theotokos was a topic of theological dispute in the 4th and 5th centuries and was the subject of the decree of the Council of Ephesus of 431 to the effect that, in opposition to those who denied Mary the title Theotokos ("the one who gives birth to God") but called her Christotokos ("the one who gives birth to Christ"), Mary isTheotokos because her son Jesus is one person who is both God and man, divine and human. [6] [7] This decree created the Nestorian Schism. Cyril of Alexandria wrote, "I am amazed that there are some who are entirely in doubt as to whether the holy Virgin should be called Theotokos or not. For if our Lord Jesus Christ is God, how is the holy Virgin who gave [Him] birth, not [Theotokos]?" (Epistle 1, to the monks of Egypt; PG 77:13B). But the argument of Nestorius was that divine and human natures of Christ were distinct, and while Mary is evidently the Christotokos (bearer of Christ), it could be misleading to describe her as the "bearer of God". At issue is the interpretation of the Incarnation, and the nature of the hypostatic union of Christ's human and divine natures between Christ's conception and birth.

Within the Orthodox doctrinal teaching on the economy of salvation, Mary's identity, role, and status as Theotokos is acknowledged as indispensable. For this reason, it is formally defined as official dogma. The only other Mariological teaching so defined is that of her virginity. Both of these teachings have a bearing on the identity of Jesus Christ. By contrast, certain other Marian beliefs which do not bear directly on the doctrine concerning the person of Jesus (for example, her sinlessness, the circumstances surrounding her conception and birth, her Presentation in the Temple, her continuing virginity following the birth of Jesus, and her death), which are taught and believed by the Orthodox Church (being expressed in the Church's liturgy and patristic writings), are not formally defined by the Church.

History of use

Early Church

The term was certainly in use by the 4th century. Athanasius of Alexandria in 330, Gregory the Theologian in 370, John Chrysostom in 400, and Augustine all used theotokos. [17]

Origen (d. 254) is often cited as the earliest author to use theotokos for Mary (Socrates, Ecclesiastical History 7.32 (PG 67, 812 B) citing Origen's Commentary on Romans). Although this testimony is uncertain, the term was used c. 250 by Dionysius of Alexandria, in an epistle to Paul of Samosata. [18]

The Greek version of the hymn Sub tuum praesidium contains the term, in the vocative, as ΘΕΟΤΟΚΕ. The oldest record of this hymn is a papyrus found in Egypt, mostly dated to after 450, [19] but according to a suggestion by de Villiers (2011) possibly older, dating to the mid-3rd century. [18]

Third Ecumenical Council

The use of Theotokos was formally affirmed at the Third Ecumenical Council held at Ephesus in 431. The competing view, advocated by Patriarch Nestorius of Constantinople, was that Mary should be called Christotokos, meaning "Birth-giver of Christ," to restrict her role to the mother of Christ's humanity only and not his divine nature.

Nestorius' opponents, led by Cyril of Alexandria, viewed this as dividing Jesus into two distinct persons, the human who was Son of Mary, and the divine who was not. To them, this was unacceptable since by destroying the perfect union of the divine and human natures in Christ, it sabotaged the fullness of the Incarnation and, by extension, the salvation of humanity. The council accepted Cyril's reasoning, affirmed the title Theotokos for Mary, and anathematized Nestorius' view as heresy. (See Nestorianism)

In letters to Nestorius which were afterwards included among the council documents, Cyril explained his doctrine. He noted that "the holy fathers... have ventured to call the holy Virgin Theotokos, not as though the nature of the Word or his divinity received the beginning of their existence from the holy Virgin, but because from her was born his holy body, rationally endowed with a soul, with which [body] the Word was united according to the hypostasis, and is said to have been begotten according to the flesh" (Cyril's second letter to Nestorius).

Explaining his rejection of Nestorius' preferred title for Mary (Christotokos), Cyril wrote:

Confessing the Word to be united with the flesh according to the hypostasis, we worship one Son and Lord, Jesus Christ. We do not divide him into parts and separate man and God as though they were united with each other [only] through a unity of dignity and authority... nor do we name separately Christ the Word from God, and in similar fashion, separately, another Christ from the woman, but we know only one Christ, the Word from God the Father with his own flesh... But we do not say that the Word from God dwelt as in an ordinary human born of the holy virgin... we understand that, when he became flesh, not in the same way as he is said to dwell among the saints do we distinguish the manner of the indwelling; but he was united by nature and not turned into flesh... There is, then, one Christ and Son and Lord, not with the sort of conjunction that a human being might have with God as in a unity of dignity or authority; for equality of honor does not unite natures. For Peter and John were equal to each other in honor, both of them being apostles and holy disciples, but the two were not one. Nor do we understand the manner of conjunction to be one of juxtaposition, for this is insufficient in regard to natural union.... Rather we reject the term 'conjunction' as being inadequate to express the union... [T]he holy virgin gave birth in the flesh to God united with the flesh according to hypostasis, for that reason we call her Theotokos... If anyone does not confess that Emmanuel is, in truth, God, and therefore that the holy virgin is Theotokos (for she bore in a fleshly manner the Word from God become flesh), let him be anathema. (Cyril's third letter to Nestorius)

Nestorian Schism

The Nestorian Church, known as the Church of the East within the Syrian tradition, rejected the decision of the Council of Ephesus and its confirmation at the Council of Chalcedon in 451. This was the church of the Sassanid Empire during the late 5th and early 6th centuries. The schism ended in 544, when patriarch Aba I ratified the decision of Chalcedon. After this, there was no longer technically any "Nestorian Church", i.e. a church following the doctrine of Nestorianism, although legends persisted that still further to the east such a church was still in existence (associated in particular with the figure of Prester John), and the label of "Nestorian" continued to be applied even though it was technically no longer correct. Modern research suggests that also the Church of the East in China did not teach a doctrine of two distinct natures of Christ." [20]

Reformation

Lutheran tradition retained the title of "Mother of God" (German Mutter Gottes, Gottesmutter), a term already embraced by Martin Luther; [21] and officially confessed in the Formula of Concord (1577), [22] accepted by Lutheran World Federation. [23]

Calvin rejected calling Mary the "mother of God," saying, "I cannot think such language either right, or becoming, or suitable. ... To call the Virgin Mary the mother of God can only serve to confirm the ignorant in their superstitions." [24]

Liturgy

Theotokos is often used in hymns to Mary in the Eastern Orthodox, Eastern Catholic and Oriental Orthodox churches. The most common is Axion Estin (It is truly meet), which is used in nearly every service.

Other examples include Sub tuum praesidium , the Hail Mary in its Eastern form, and All creation rejoices, which replaces Axion Estin at the Divine Liturgy on the Sundays of Great Lent. Bogurodzica is a medieval Polish hymn, possibly composed by Adalbert of Prague (d. 997).

The Solemnity of Mary, Mother of God is a Roman Catholic feast day introduced in 1969, based on older traditions associating 1 January with the motherhood of Mary. [lower-alpha 6] [25] [lower-alpha 7] [26]

Iconography

One of the two earliest known depictions of the Virgin Mary is found in the Catacomb of Priscilla (3rd century) showing the adoration of the Magi. Recent conservation work at the Catacombs of Priscilla revealed that what had been identified for decades as the earliest image of the Virgin and Child was actually a traditional funerary image of a Roman matron; the pointing figure with her, formerly identified as a prophet, was shown to have had its arm position adjusted and the star he was supposedly pointing to was painted in at a later date. [27] [ unreliable source? ]The putative Annunciation scene at Priscilla is also now recognized as yet another Roman matron with accompanying figure and not the Virgin Mary [ citation needed ]. Recently another third-century image of the Virgin Mary was identified at the eastern Syrian site of Dura Europos in the baptistry room of the earliest known Christian Church. The scene shows the Annunciation to the Virgin. [28]

The tradition of Marian veneration was greatly expanded only with the affirmation of her status as Theotokos in 431. The mosaics in Santa Maria Maggiore in Rome, dating from 432-40, just after the council, does not yet show her with a halo. The iconographic tradition of the Theotokos or Madonna (Our Lady), showing the Virgin enthroned carrying the infant Christ, is established by the following century, as attested by a very small number of surviving icons, including one at Saint Catherine's Monastery in Sinai, and Salus Populi Romani, a 5th or 6th-century Byzantine icon preserved in Rome. This type of depiction, with subtly changing differences of emphasis, has remained the mainstay of depictions of Mary to the present day. The roughly half-dozen varied icons of the Virgin and Child in Rome from the 6th to 8th centuries form the majority of the representations surviving from this period, as most early Byzantine icons were destroyed in the Byzantine Iconoclasm of the 8th and 9th century, [29] notable exceptions being the 7th-century Blachernitissa and Agiosoritissa .

The iconographic tradition is well developed by the early medieval period. The tradition of Luke the Evangelist being the first to have painted Mary is established by the 8th century. [30] An early icon of the Virgin as queen is in the church of Santa Maria in Trastevere in Rome, datable to 705-707 by the kneeling figure of Pope John VII, a notable promoter of the cult of the Virgin, to whom the infant Christ reaches his hand. The earliest surviving image in a Western illuminated manuscript of the Madonna and Child comes from the Book of Kells of about 800 (there is a similar carved image on the lid of St Cuthbert's coffin of 698). The oldest Russian icons were imports from Byzantium, beginning in the 11th century.


Russian icons

Expletive

Both Catholics and Orthodox use "Holy Mother of God!", in various languages, as an expletive expressing great surprise or shock.

See also

Notes

  1. object to "God-bearer" being characterized as "exact translation", as the literal equivalent of "God-bearer" is Θεοφόρος, not Θεοτόκος. Greek Θεοτόκος is a feminine adjectival compound translating "she whose offspring is God".
  2. ( "who gave birth to one who was God", "whose child was God").
  3. "Pearson is mistaken in supposing that the resolution of the compound Theotocos into μήτηρ τοῦ Θεοῦ was unknown to the early Greek writers. It is not an open question whether Mater Dei, Dei Genetrix, Deipara, μήτηρ τοῦ Θεοῦ are proper equivalents for Θεοτόκος. This point has been settled by the unvarying use of the whole Church of God throughout all the ages from that day to this, but there is, or at least some persons have thought that there was, some question as to how Theotocos should be translated into English. Throughout this volume I have translated it 'Mother of God,' and I propose giving my reasons for considering this the only accurate translation of the word, both from a lexico-graphical and from a theological point of view."
  4. "It is evident that the word is a composite formed of Θεός God, and τίκτειν to be the mother of a child. Now I have translated the verbal part 'to be the mother of a child' because 'to bear' in English does not necessarily carry the full meaning of the Greek word, which (as Bp. Pearson has well remarked in the passage cited above) includes 'conception, nutrition, and parturition.' It has been suggested that 'God-bearer' is an exact translation. To this I object, that in the first place it is not English; and in the second that it would be an equally and, to my mind, more accurate translation of Θεοφόρος than of Θεοτόκος. Another suggestion is that it be rendered 'the bringer forth of God.' Again I object that, from a rhetorical standpoint, the expression is very open to criticism; and from a lexicographical point of view it is entirely inadequate, for while indeed the parturition does necessarily involve in the course of nature the previous conception and nutrition, it certainly does not express it. Now the word Mother does necessarily express all three of these when used in relation to her child. The reader will remember that the question I am discussing is not whether Mary can properly be called the Mother of God; this Nestorius denied and many in ancient and modern times have been found to agree with him."
  5. "It only remains to consider whether there is from a theological point of view any objection to the translation, 'Mother of God.' It is true that some persons have thought that such a rendering implied that the Godhead has its origin in Mary, but this was the very objection which Nestorius and his followers urged against the word Theotocos, and this being the case, it constitutes a strong argument in favour of the accuracy of the rendering. Of course the answer to the objection in each case is the same, it is not of the Godhead that Mary is the Mother, but of the Incarnate Son, who is God. 'Mother' expresses exactly the relation to the incarnate Son which St. Cyril, the Council of Ephesus, and all succeeding, not to say also preceding, ages of Catholics, rightly or wrongly, ascribe to Mary."
  6. The 1969 revision of the liturgical year and the calendar states: "1 January, the Octave Day of the Nativity of the Lord, is the Solemnity of Mary, the Holy Mother of God, and also the commemoration of the conferral of the Most Holy Name of Jesus."
  7. In his Apostolic Letter, Marialis Cultus , Pope Paul VI explained: "This celebration, placed on January 1 ...is meant to commemorate the part played by Mary in this mystery of salvation. It is meant also to exalt the singular dignity which this mystery brings to the 'holy Mother...through whom we were found worthy to receive the Author of life.'"

Related Research Articles

Cyril of Alexandria Pope of Alexandria from 412 to 444

Cyril of Alexandria was the Patriarch of Alexandria from 412 to 444. He was enthroned when the city was at the height of its influence and power within the Roman Empire. Cyril wrote extensively and was a leading protagonist in the Christological controversies of the late-4th and 5th centuries. He was a central figure in the Council of Ephesus in 431, which led to the deposition of Nestorius as Patriarch of Constantinople.

Coptic Orthodox Church of Alexandria major transnational Oriental Orthodox church led by the Patriarch of Alexandria on the Holy See of St. Mark

The Coptic Orthodox Church of Alexandria is an Oriental Orthodox Christian church based in Egypt, Africa and the Middle East. The head of the Church and the See of Alexandria is the Patriarch of Alexandria on the Holy See of Saint Mark, who also carries the title of Coptic Pope. The See of Alexandria is titular, and today the Coptic Pope presides from Saint Mark's Coptic Orthodox Cathedral in the Abbassia District in Cairo. The church follows the Alexandrian Rite for its liturgy, prayer and devotional patrimony. With 18–22 million members worldwide, whereof about 15 to 20 million are in Egypt, it is the country's largest Christian church.

Nestorianism is a Christian theological doctrine that upholds several distinctive teachings in the fields of Christology and Mariology. It opposes the concept of hypostatic union and emphasizes that the two natures of Jesus Christ were joined by will rather than nature. This Christological position is defined as radical dyophisitism. Nestorianism was named after Christian theologian Nestorius (386–450), Patriarch of Constantinople from 428 to 431, who was influenced by Christological teachings of Theodore of Mopsuestia at the School of Antioch.

Council of Ephesus ecumenical council in Ephesus in June–July 431, convened by Emperor Theodosius II; confirmed the Nicene Creed; condemned Nestorianism and Pelagianism; condemned interference by the Bishop of Antioch in affairs of the church in Cyprus

The Council of Ephesus was a council of Christian bishops convened in Ephesus in AD 431 by the Roman Emperor Theodosius II. This third ecumenical council, an effort to attain consensus in the church through an assembly representing all of Christendom, confirmed the original Nicene Creed, and condemned the teachings of Nestorius, Patriarch of Constantinople, who held that the Virgin Mary may be called the Christotokos, "Birth Giver of Christ" but not the Theotokos, "Birth Giver of God". It met in June and July 431 at the Church of Mary in Ephesus in Anatolia.

Nestorius Archbishop of Constantinople

Nestorius was Archbishop of Constantinople from 10 April 428 to August 431, when Emperor Theodosius II confirmed his condemnation by the Council of Ephesus on 22 June.

Eutyches was a presbyter and archimandrite at Constantinople. He first came to notice in 431 at the First Council of Ephesus, for his vehement opposition to the teachings of Nestorius; his condemnation of Nestorianism as heresy led him to an equally extreme, although opposite view, which precipitated his being denounced as a heretic himself.

Dormition of the Mother of God Great Feast of the Eastern Orthodox, Oriental Orthodox and Eastern Catholic Churches which commemorates the "falling asleep" or death of Mary the Theotokos ("Mother of God"), and her bodily resurrection before being taken up into heaven.

The Dormition of the Mother of God is a Great Feast of the Eastern Orthodox, Oriental Orthodox and Eastern Catholic Churches which commemorates the "falling asleep" or death of Mary the Theotokos, and her bodily resurrection before being taken up into heaven. It is celebrated on 15 August as the Feast of the Dormition of the Mother of God. The Armenian Apostolic Church celebrates the Dormition not on a fixed date, but on the Sunday nearest 15 August.

Annunciation Biblical episode and artistic theme

The Annunciation, also referred to as the Annunciation to the Blessed Virgin Mary, the Annunciation of Our Lady, or the Annunciation of the Lord, is the Catholic and Eastern Orthodox celebration of the announcement by the Archangel Gabriel to the Blessed Virgin Mary that she would conceive and become the mother of Jesus, the Jewish messiah and Son of God, marking His Incarnation. Gabriel told Mary to name her son Yeshua, meaning "YHWH is salvation".

Hypostatic union

Hypostatic union is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis, or individual existence.

Sophia (wisdom) personification of wisdom in Hellenistic philosophy

Sophia is a central idea in Hellenistic philosophy and religion, Platonism, Gnosticism, and Christian theology. Originally carrying a meaning of "cleverness, skill", the later meaning of the term, close to the meaning of Phronesis, was significantly shaped by the term philosophy as used by Plato.

Panagia epithet

Panagia in Medieval and Modern Greek, also transliterated Panaghia or Panajia, is one of the titles of Mary, mother of Jesus, used especially in Eastern Catholicism and Orthodox Christianity.

Intercession of the Theotokos protection of Mary as Mother of God

The Intercession of the Theotokos, or the Protection of Our Most Holy Lady Theotokos and Ever-Virgin Mary, is a feast of the Mother of God celebrated in the Eastern Orthodox and Byzantine Catholic Churches. The feast celebrates the protection afforded the faithful through the intercessions of the Theotokos. In the Slavic Orthodox Churches it is celebrated as the most important solemnity besides the Twelve Great Feasts and Pascha. The feast is commemorated in Eastern Orthodoxy as a whole, but by no means as fervently as it is in Russia, Belarus and Ukraine. It is not a part of the ritual traditions of, and therefore is not celebrated by, the Oriental Orthodox Churches or Western Rite Orthodoxy. Yet the feast is perfectly consistent with the theology of these sister churches. It is celebrated on October 14.

Eutychianism

Eutychianism refers to a set of Christian theological doctrines derived from the ideas of Eutyches of Constantinople. Eutychianism is a specific understanding of how the human and divine relate within the person of Jesus Christ.

Our Lady of the Sign style of icon

The Icon of Our Lady of the Sign is the term for a particular type of icon of the Theotokos, facing the viewer directly, depicted either full length or half, with her hands raised in the orans position, and with the image of the Child Jesus depicted within a round aureole upon her breast.

Coptic history

Coptic history is part of history of Egypt that begins with the introduction of Christianity in Egypt in the 1st century AD during the Roman period, and covers the history of the Copts to the present day. Many of the historic items related to Coptic Christianity are on display in many museums around the world and a large number is in the Coptic Museum in Coptic Cairo.

First seven ecumenical councils

In the history of Christianity, the first seven ecumenical councils include the following: the First Council of Nicaea in 325, the First Council of Constantinople in 381, the Council of Ephesus in 431, the Council of Chalcedon in 451, the Second Council of Constantinople in 553, the Third Council of Constantinople from 680–681 and finally, the Second Council of Nicaea in 787.

Only-Begotten Son, sometimes called "Justinian's Hymn", and/or the "Hymn of the Incarnation", was composed around the 4th or 5th centuries. This hymn is chanted at the end of the Second Antiphon during the Divine Liturgies of St John Chrysostom, St Basil the Great and of St Gregory the Illuminator.

Christianity in the 5th century Christianity-related events during the 5th century

In the 5th century in Christianity, there were many developments which led to further fracturing of the State church of the Roman Empire. Emperor Theodosius II called two synods in Ephesus, one in 431 and one in 449, that addressed the teachings of Patriarch of Constantinople Nestorius and similar teachings. Nestorius had taught that Christ's divine and human nature were distinct persons, and hence Mary was the mother of Christ but not the mother of God. The Council rejected Nestorius' view causing many churches, centered on the School of Edessa, to a Nestorian break with the imperial church. Persecuted within the Roman Empire, many Nestorians fled to Persia and joined the Sassanid Church thereby making it a center of Nestorianism. By the end of the 5th century, the global Christian population was estimated at 10-11 million. In 451 the Council of Chalcedon was held to clarify the issue further. The council ultimately stated that Christ's divine and human nature were separate but both part of a single entity, a viewpoint rejected by many churches who called themselves miaphysites. The resulting schism created a communion of churches, including the Armenian, Syrian, and Egyptian churches, that is today known as Oriental Orthodoxy. In spite of these schisms, however, the imperial church still came to represent the majority of Christians within the Roman Empire.

References

  1. English pronunciation: /ˌθəˈtks, ˌθə-, -ˈtɒ-, -kəs/ ; "Theotokos". Merriam-Webster Dictionary . "Theotokos". Dictionary.com Unabridged. Random House.
  2. Ph. Schaff, H Wace Nicene and Ante-Nicene Fathers, II.XIV ("Excursus on the Word Θεοτόκος")
  3. J.F. Bethune-Baker, Nestorius and His Teachings: A Fresh Examination of the Evidence (1998), p. 58
  4. Addai and Mari, Liturgy of. Cross, F. L., ed. The Oxford Dictionary of the Christian Church. Oxford University Press. 2005. "Book for people in English". Kaldu.org. Archived from the original on 2013-11-06. Retrieved 2013-11-03.
  5. John Witvliet, "The Anaphora of St. James" in ed. F. Bradshaw Essays on Early Eastern Eucharistic Prayers, 1997. "CHURCH FATHERS: Divine Liturgy of St. James". Newadvent.org. Retrieved 2013-11-03.
  6. 1 2 Braaten, Carl E.; Jenson, Robert W. (2004). Mary, Mother of God. William B. Eerdmans Publishing Company. p. 84. ISBN   0-8028-2266-5.
  7. 1 2 "NPNF2-14. The Seven Ecumenical Councils - Christian Classics Ethereal Library". Ccel.org. 2005-06-01. Retrieved 2012-10-04.
  8. J.F. Bethune-Baker, Nestorius and His Teachings: A Fresh Examination of the Evidence (1998), p. 58 ( "who gave birth to one who was God", "whose child was God"). Pelikan, Jaroslav (1998). Mary Through the Centuries. Yale University Press. p. 55. ISBN   978-0-300-07661-5.
  9. The Second Vatican Council stated: "Clearly from earliest times the Blessed Virgin is honoured under the title of Mother of God." Pope Paul VI, Lumen gentium, 66
  10. Богоматерь-Богородица Энциклопедический словарь Брокгауза и Ефрона  : в 86 т. (82 т. и 4 доп.). — СПб., 1890—1907.
  11. On Martyrs: Speech on Simeon, Anne, at the day of the Presentation , and the Holy Theotokos. Saint Methodius of Patara (1865). Albert Jahnius (ed.). S. Methodii Opera Et S. Methodius Platonizans (in Greek and Latin). Pars I. Halis Saxonum, C.E.M. Pfeffer. pp. 109, 110. (... [80] περιφανῶς ἡ ἱερὰ θεομήτωρ ἐξετέλει ... [109] ἐκφαντικώτατά σε τὴν θεοτόκον προσημαίνουσαν ...)
  12. Dionysios Pyrros (1852). Panthektē: hiera ekklēsiastikē periechousa to Pentēkostarion (in Greek). 2. p. 904. (... πῶς δῆ ἡ μητρόθεος ...)
  13. Ph. Schaff, H Wace (eds.), Early Church Fathers, Nicene and Ante-Nicene Fathers, Ser. II, Vol. XIV, "Excursus on the Word Θεοτόκος"
  14. Father William Saunders (December 22, 1994), Mary, Mother of God, The Arlington Catholic Herald (retrieved from EWTN)
  15. Mary: Mother of God, Nihil obstat by Bernadeane Carr, STL; Imprimatur by Robert H. Brom, Bishop of San Diego, Catholic Answers, August 10, 2004, archived from the original on March 28, 2018CS1 maint: others (link)
  16. "We recognize the Blessed Virgin Mary as the Theotókos, the mother of God incarnate, and so observe her festivals and accord her honour among the saints." Mary: Grace and Hope in Christ by the Anglican-Roman Catholic International Commission (ARCIC II)
  17. "The rejection of the term Theotokos by Nestorius Constantinople and the refutation of his teaching by Cyril of Alexandria". Egolpion.com. 2012-06-24. Archived from the original on 2012-10-08. Retrieved 2012-10-04.
  18. 1 2 de Villiers, Henri (2011-02-03). "The Sub Tuum Praesidium". New Liturgical Movement. Retrieved 2012-10-04..
  19. G. Vannucci, Marianum, 1941 (3), pp. 97-101, "La piu antica preghiera alla Madre de Dio". P. Ryl. Gr. 3 470 (Roberts, Colin Henderson) = Le Muséon 52 (1939), p. 229-233 (Mercenier, P. F. ) = Zeitschrift für katholische Theologie 74 (1952), p. 76-82 (Stegmüller, Otto). "Date: AD 450 - 799".
  20. Hofrichter, Peter L. (2006). "Preface". In Malek, Roman; Hofrichter, Peter (eds.). Jingjiao: the Church of the East in China and Central Asia. Steyler Verlagsbuchhandlung GmbH. ISBN   978-3-8050-0534-0.
  21. Basely, Joel R. (2005). Festival Sermons of Martin Luther. Dearborn, Michigan: Mark V Publiscations. p. 167. ISBN   0-9652403-1-2.
  22. Theodore G. Tappert, "Solid Declaration, article VIII.24", The Book of Concord: The Confessions of the Evangelical Lutheran Church (1959 ed.), Philadelphia: Fortress Press, p. 595
  23. "The Ecumenical Councils and Authority in and of the Church", 7th Plenary in Sandbjerg, Denmark (PDF), The Lutheran World Federation, 10 July 1993
  24. John Calvin, Epistle CCC to the French church in London
  25. Universal Norms on the Liturgical Year and the Calendar, 35 f.
  26. Pope Paul VI, Marialis Cultus, §5, February 2, 1974, Vatican
  27. Geri Parlby, “The Origins of Marian Art in the Catacombs and the Problems of Identification,” in Chris Maunder, ed., Origins of the Cult of the Virgin Mary (London: Bloomsbury Academic, 2008) 41-56.
  28. Michael Peppard, The World’s Oldest Church: Bible, Art and Ritual at Dura Europos, Syria (New Haven: Yale, 2015)
  29. Nees, Lawrence (2002). Early medieval art. Oxford University Press. pp. 143–145, quote 144. ISBN   0-19-284243-9.
  30. Michele Bacci, Il pennello dell'Evangelista. Storia delle immagini sacre attribuite a san Luca (Pisa: Gisem, 1998).