Why do Catholics call Mary the Mother of God?
Because this title for Mary summarizes our belief that Jesus is true God and true man!The initial dispute over the use of the title, ในความเป็นจริง, going back to the early fifth century, centered on a question about Christ’s divinity: Was the baby born to Mary truly God, or did God merely “dwell” in a human body? The controversy was ignited by Nestorius, the Bishop of Constantinople, ใคร, refusing Mary the title Mother of God (กรีก กอส), preferred to call her instead simply the Mother of Christ (Christotokos), because he insisted the baby born in Bethlehem could not rightly be called God.
The Bishops at the Council of Ephesus, called to settle this dispute in 431, denounced Nestorius’ teaching and definitively declared, as Christians had always believed, that Jesus was indeed both truly divine and truly human. The Council, ยิ่งไปกว่านั้น, officially sanctioned Mary’s title Mother of God, for this title safeguarded what Christians believed about Jesus. That He had a mother proved He was truly human. That Mary’s child was God proved He was truly divine. มีเหตุผล, one could say that since Jesus is God; and Mary is His Mother; แมรี่, จึง, is the Mother of God.
This controversy was reignited during the Protestant Revolt in the seventeenth century, and continues today. It is troubling, to say the least, that a full millennium-and-a-half since the defeat of Nestorianism the title Mother of God remains a source of controversy among Christians. When Protestants hear Catholics call Mary the Mother of God they assume we are ascribing to her too lofty a role, elevating her as being somehow above to God. Catholics do not call Mary the Mother of God because we believe she was above God, แต่, แต่, very simply, because we believe the person whom she bore in her womb was God. By the same token, Catholics are perplexed by Protestants’ refusal to call Mary the Mother God, all the while proclaiming the divinity of Her Son.
To assert that Mary was only the mother of Jesus’ human nature is heresy. สำหรับ, as Catholic apologists have rightly pointed out, Mary gave birth to a person, not a nature (CF. Karl Keating, นิกายโรมันคาทอลิกและลิทัวเนีย, อิกกด, 1988, พี. 277). Because the divine maternity of Mary, and all the Church’s official beliefs about her, ultimately instruct us about Jesus, the denial of a truth about her invariably leads to some denial of Him.
The real danger in rejecting Mary’s divine maternity is that it draws too much of a distinction between Christ’s dual natures, effectively dividing Him into two persons: the divine Jesus and the human Jesus. More or less, this is what Nestorius did, openly admitting on one occasion he would have difficulty calling the Infant Jesus God. ในท้ายที่สุด, Nestorianism threatened belief in the Redemption. For if such a distinction could be drawn between Christ’s divinity and humanity, then it could be said–even must be said–that God did not actually die for our sins. If the babe born to Mary was not truly God, then the man who was nailed to the Cross and rose from the dead could not have been either!
Do we find the title Mother of God in the Bible? ไม่มี, but neither do we find “ทรีนีตี้” ไม่ “พระคัมภีร์ไบเบิล,” for that matter, either. While the specific title itself does not appear in the Bible, แม้, it is biblical, meaning it agrees with what the Bible teaches. Quoting the prophet Isaiah, ตัวอย่างเช่น, Matthew writes, “ดูเถิด, บริสุทธิ์จะตั้งครรภ์และคลอดบุตรชาย, and his name shall be called Emmanuel’ (ซึ่งหมายความว่า, God with us)” (แมตต์. 1:23). We see Mary’s divine maternity, นอกจากนี้, implied in Elizabeth’s greeting of her in the Gospels: “และนี่คือเหตุผลที่ผมได้รับ, มารดาขององค์พระผู้เป็นเจ้าของข้าจะมาหาฉัน?” (ลุค 1:43).
Certainly the title Mother of God is expressed in historical Church documents dated well before the era of the Council of Ephesus and, interestingly enough, in the writings of Christians teachers descending from the Apostle John, the one to whom Jesus had entrusted Mary at the time of His death (CF. จอห์น 19:27). Ignatius of Antioch, who learned directly from John, wrote in about the year 107, “For our God, พระเยซู, was conceived by Mary” (จดหมายถึงเอเฟซัส 18:2). อิรา, whose teacher Polycarp of Smyrna was also a disciple of the Evangelist, wrote in the latter half of the second century, “พระแม่มารี, … being obedient to His word, received from an angel the glad tidings that she would bear God” (กับนอกรีต 5:19:1). Irenaeus’ student, Hippolytus (d. 235), referred to Our Lady as “the spotless and God-bearing Mary” (วาทกรรมเกี่ยวกับการสิ้นสุดของโลก).
From around 250, we have the prayer Sub Tuum Praesidium, which cries out, “Under your mercy we take refuge, O Mother of God.” อเล็กซานเด, the Bishop of Alexandria, said in 324 that the body of Our Lord was “derived from Mary the Mother of God” (Encyclical Letter to Another Bishop Alexander and to All Non-Egyptian Bishops 12). รอบ 350, Cyril of Jerusalem declared, “The Virgin Mother of God bears witness [to Christ]” (Catechetical Lectures 10:19). The Roman Emperor Julian the Apostate (reign. 361-363) complained that Christians “never stop calling Mary ‘Theotokos’ [or God-bearer]” (quoted by Cyril of Alexandria, Defense of Christianity Against the Books of the Impious Emperor Julian). รอบ 365, Athanasius called Mary “the Mother of God” (Incarnation of the Word of God 8). Ephraim the Syrian (d. 373) did so as well (CF, Songs of Praise 1:20). ใน 382, Gregory of Nazianzus said quite matter-of-factly, “If anyone does not agree that Holy Mary is the Mother of God, he is at odds with the Godhead” (Letter to Cledonius the Priest, Against Apollinaris 101).
Finally and ironically, even Martin Luther (d. 1546), the father of Protestantism, defended Mary’s divine maternity. ในของเขา Commentary on the Magnificat, ตัวอย่างเช่น, เขาเขียน, “Men have crowned all her glory into a single phrase: the Mother of God. No one can say anything greater of her, though he had as many tongues as there are leaves on the trees.”