Why Mary Is Called Theotokos: A Study of Catholic and Christian Views on the Mother of God

The term Theotokos, meaning "God-bearer" or "Mother of God," is one of the most revered and theologically significant titles given to Mary, the mother of Jesus, particularly within the Roman Catholic Church, the Eastern Orthodox Church, and several high-church Protestant denominations such as Anglicanism and Lutheranism. The designation is not merely honorary; it is a doctrinal declaration with profound Christological and ecclesiological implications.

This blog post explores the theological foundation of the term Theotokos, its adoption and defense during early Christian ecumenical councils, the enduring Catholic and Orthodox reverence for Mary as Theotokos, and the historical and modern controversies surrounding this title.

Theotokos Meaning: Understanding the Term "God-Bearer" in Christian Theology

The word Theotokos (Greek: Θεοτόκος) literally translates to “God-bearer” or “She who gives birth to God.” The term is a compound of "Theos" (God) and "tiktein" (to give birth). It emerged in Christian theological language as a way to affirm that Jesus Christ is both fully God and fully man, and that Mary gave birth not to a mere human, but to the incarnate Second Person of the Holy Trinity.

As one examines “why Mary is called Theotokos in Catholic theology,” the doctrinal significance becomes evident: the title protects the integrity of Christ’s dual nature—divine and human in one Person. By declaring Mary as the Mother of God, the Church underscores that Jesus was God from the moment of His conception, not a man who later became divine.

Council of Ephesus in 431 AD: The Dogmatic Declaration of Mary as Theotokos

The formal declaration of Mary as Theotokos was made at the Council of Ephesus in 431 A.D., a pivotal moment in Church history and doctrine. The council was convened in response to the teachings of Nestorius, the Patriarch of Constantinople, who rejected the title Theotokos and proposed Christotokos ("Christ-bearer") instead. Nestorius argued that Mary gave birth to Jesus the man, not to God Himself, which introduced a dangerous separation between Christ’s divine and human natures.

The bishops at Ephesus, led by St. Cyril of Alexandria, affirmed that Jesus Christ is one Person with two natures—divine and human—and that Mary can rightly be called Theotokos because the person she bore was truly God. This Christological clarification became a cornerstone of orthodox Christian theology. The term Theotokos thus became not merely a Marian doctrine, but a Christological necessity.

Why Catholics Call Mary the Mother of God: The Theological and Devotional Basis

For Catholics, the title Mother of God is not only a doctrinal truth but also a point of deep Marian devotion. The Catechism of the Catholic Church (CCC 495) affirms:

“Called in the Gospels ‘the mother of Jesus,’ Mary is acclaimed by Elizabeth, at the prompting of the Spirit, and even before the birth of her son, as ‘the mother of my Lord.’ In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father’s eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly ‘Mother of God’ (Theotokos).”

Catholics do not believe that Mary is the origin of God’s divinity, but rather the mother of God incarnate. This nuanced understanding distinguishes Catholic Marian doctrines from heretical interpretations or accusations of Mariolatry.

Eastern Orthodox View of Theotokos: Liturgical and Doctrinal Importance

The Eastern Orthodox Church holds the Theotokos in the highest esteem, integrating the title into daily liturgical life, iconography, and personal devotion. Orthodox Christians often refer to Mary as Panagia (All-Holy) and view her as the highest of all the saints, the one who made possible the Incarnation of the Word.

The title Theotokos is not seen as optional; it is essential to maintaining the correct understanding of the hypostatic union—the belief that Jesus Christ is one Person in two natures, fully God and fully man. Any denial of this title is considered heretical.l

The Protestant Perspective: Diverging Views on Mary and the Theotokos Title

Among Protestant denominations, the view of Mary varies significantly. While Lutherans and Anglicans often accept and even celebrate the title Theotokos, more Evangelical and Reformed traditions reject or downplay it due to fears of excessive Marian devotion.

Martin Luther himself referred to Mary as Theotokos and retained her perpetual virginity, highlighting his continuity with the early Church Fathers. However, the Reformation's emphasis on sola scriptura and its reaction against perceived Catholic excesses led many Protestants to avoid terms not directly found in Scripture, despite their theological soundness.

Modern Controversies: Feminist Theology, Interfaith Dialogue, and Misunderstandings

In recent decades, the title Theotokos has re-emerged in feminist theology, interfaith discussions, and academic debates, raising new controversies.

Feminist Theology and Mary as Theotokos

Some Christian feminist theologians have reclaimed Mary as Theotokos not just as a symbol of submission, but as a figure of empowered consent and strength, highlighting her active role in salvation history. The Annunciation is seen as divine-human cooperation, elevating her status as more than a passive vessel.

Islam and Mary as Theotokos

In Islamic theology, Mary (Maryam) is highly revered as the mother of the prophet Isa (Jesus), but calling her Theotokos is problematic due to Islam’s rejection of the divinity of Christ. Interfaith dialogues often focus on shared Marian reverence but diverge sharply on the implications of the title Theotokos.

Common Misunderstandings

Many modern Christians, particularly in the West, misunderstand the title Theotokos as implying that Mary is the origin of God, which is a theological error. The term strictly refers to her being the mother of the incarnate Word, not of the eternal divine nature.

 

Biblical Support for Mary as Theotokos

While the term Theotokos does not appear in Scripture, its theological foundation is firmly grounded in the Bible:

• Luke 1:43 – Elizabeth, filled with the Holy Spirit, calls Mary “the mother of my Lord.” In the Jewish context, “Lord” (Kyrios) was a term used for YHWH, affirming Christ’s divinity.
• John 1:1, 14 – “The Word was God... and the Word became flesh.” This affirms that the person born of Mary was truly God in the flesh.
• Galatians 4:4 – “God sent forth his Son, born of a woman.” This demonstrates Mary’s role in the divine plan of salvation.

Theotokos in Christian Art, Liturgy, and Devotion

Across the centuries, the Theotokos has been a central figure in Christian art, especially in Byzantine and Orthodox iconography, which often portrays her holding the Christ Child in a majestic pose, affirming the Incarnation.

In Catholic liturgy, particularly the Feast of Mary, Mother of God (January 1), the Church celebrates the Theotokos in recognition of her role in the Incarnation. The title appears in countless hymns, prayers (like the Hail Mary), and doctrinal statements.

 

Conclusion: The Enduring Significance of Mary as Theotokos in Christian Theology and Devotion

The title Theotokos, meaning “God-bearer” or “Mother of God,” is far more than an honorific applied to Mary; it is a doctrinal cornerstone that safeguards the central Christian belief in the Incarnation of Jesus Christ. By affirming that Mary gave birth to God incarnate, the early Church protected the unity of Christ’s divine and human natures—a truth that remains vital to Christian orthodoxy today. The Council of Ephesus in 431 AD did not merely settle a Marian dispute; it made a definitive Christological statement that resonates across centuries, liturgies, and denominations.

In the Roman Catholic Church, the Theotokos plays a central role in both theological reflection and devotional practice. The belief that Mary is the Mother of God is intertwined with other key Marian dogmas, such as her perpetual virginity, Immaculate Conception, and Assumption. These doctrines, far from distracting from Christ, are deeply connected to the Church's reverence for His incarnation and redemptive mission. In Eastern Orthodoxy, the Theotokos is venerated as the highest of all saints, continuously honored in iconography, hymnography, and the Divine Liturgy.

Even within Protestant traditions, particularly Lutheranism and Anglicanism, the Theotokos is still acknowledged in many theological circles as a correct and necessary affirmation of Christ’s identity. Though Evangelical and Reformed Christians may hesitate to use the term, often out of concern for Mariological excess, the central theological concern it addresses—the hypostatic union of Christ—remains universally critical.

Moreover, the Theotokos carries cultural, artistic, and ecumenical importance. From ancient icons of Our Lady of Vladimir to Marian feasts celebrated around the world, the Mother of God continues to inspire worship, art, and doctrine. She also offers a bridge in interfaith dialogues, particularly with Islam, where Mary is revered, albeit not as Theotokos.

In conclusion, the question of why Mary is called Theotokos is not merely academic or historical—it is a living theological witness. To understand and honor Mary as Theotokos is to confess Christ rightly: fully divine, fully human, one Lord and Savior. As debates continue and traditions evolve, the timeless title of Theotokos remains a beacon of doctrinal clarity and devotional depth for Christians across the world.