The Greek : Ã, [? Eo'tokos] ) is the title of Mary, mother of God, used primarily in Eastern Christianity. The usual Latin translation, Dei Genetrix or Deipara (roughly "parent (fem.)"), Is translated as "Mother of God" or "God-bearer".
The title has been used since the 3rd century, in the Syriac tradition (as Syriac Classic: ???????????? ?, < small> translit. Ã, Yoldath Aloho ) in Liturgy Let and Addai (3rd century) and the Liturgy of St James (4th century). The Council of Ephesus in 431 determined that Mary is Theotokos because his son Jesus is both God and man: a divine person with two natures (divine and human) intimately and hypostatically united.
Theotokos is also used as a term for the Eastern icon, or icon type, from Mother to Child (in western tradition usually called Madonna ), as in "Theotokos of Vladimir" for both icons native to the 12th century and for icons that copy or mimic their composition.
Title Mother of God (Greek ????? (???) (Latin) is the most commonly used in English (and other modern western languages), largely due to a satisfactory absence equivalent to Greek ?????/Latin genetrix .
Video Theotokos
Terminology
Theotokos is a word compound of two Greek words ???? "God" and ????? "labor, birth, offspring". The close paraphrase is "[he] whose descendants are God" or "[he] gave birth to a man who is Lord". The usual English translation is simply "Mother of God"; Latin use Deepara or Dei Genetrix . The translation of the Slavonic Church is Bogoroditsa (Russian/Serbian/Bulgarian > ?????????? ). Mary's complete title in the Orthodox Slavic tradition is the Church's Slavonic language text (spong lang = "cu" title "" Church Slavonic text "> ????????? ??????? ????? ???? ?? ?????????? ?????? (Russian language > ??????????????????????????? ?????????????? ), from the Greek ? ??????? ????????? ???? ???????? ??? ??????????? ????? "Our Most Holy Lady Theotokos and Ever-Virgin Mary". German has a translation GottesgebÃÆ'¤rerin .
"Mother of God" is a literal translation of a different title in Greek, ????? ??? ???? (Translating. M? T? R tou Theou ), a term that has an existing use in traditional Orthodox and Catholic writings, hymnography, and iconography. In short form, ?? ?? ( ????? ), often found on the Eastern icon, where it is used to identify Mary. Russian term is ?????? ????? (also > ??????????? ).
The variant form is a compound ???????? (Translit. Theom? Tor ; also spelled ???????, translit. Theom? T? R ) and ????????? (translit. M? trotheos ), found in patristic and liturgical texts.
Theological dispute over the term pertaining to the term ???? "God" vs. ??????? "Christ", and not ????? ( genetrix , "carrier") vs. ????? ( mater , "mother"), and two terms have been used as synonyms throughout the Christian tradition. These two terms are known to have existed with each other since the early church, but it has been debated, even in modern times, that the term "Mother of God" is too suggestive of the Divinity of Mary, which gives Mary the role of the Mother Goddess. But this is the exact repetition of the objections by Nestorius, broken in the fifth century, with the effect that the term "Mother" reveals precisely the relationship of Mary to the Son of the incarnation which is thought to have originated from Mary in Christian theology.
Maps Theotokos
Theology
Theologically, the term "Mother of God" (and its variations) should not be considered to imply that Mary is the source of the existence of the divine person of Jesus, who is with the Father of all eternity, or the divinity of His Son. In Orthodox and Catholic traditions, the Mother of God is not understood, nor is it intended to be understood, since it refers to Mary as the Mother of God from eternity - that is, as the Mother of God the Father - but only by reference to the birth of Jesus, that is, the Incarnation. To make it explicit, it is sometimes translated Mother of God Incarnate . (see the topic of Christology, and the titles of God the Son and the Son of man).
The status of Mary as Theotokos is a topic of theological dispute in the fourth and fifth centuries and is the subject of the Council of Ephesians' decision of 431 which states that, contrary to those who reject Mary the title Theotokos ("the person who gave birth to God") but called him Christotokos (the person who gave birth to Christ), Mary is Theotokos because his son Jesus is one man is God and man, divine and human. This decision created the Nestorian Schism. Cyril of Alexandria wrote, "I am amazed that there are some who really doubt whether the Blessed Virgin should be called Theotokos or not, for if our Lord Jesus Christ is God, how the holy Virgin who gave birth [ , not [ Theotokos ]? "(Surah 1, for monks in Egypt, PG 77: 13B). But Nestorius's argument is that the divine nature and person of Christ are different, and while Mary is clearly Christotokos (Christ-bearer), it can be misleading to describe it as "God's bearer". The problem is the interpretation of the Incarnation, and the hypostatic unity of Christ's human and divine nature between the conception and the birth of Christ.
In Orthodox doctrinal doctrine on the economy of salvation, the identity, role, and status of Mary as Theotokos is recognized as indispensable. For this reason, it is officially defined as an official dogma. The only other Mariological doctrine defined is virginity. Both of these teachings have an influence on the identity of Jesus Christ. In contrast, certain other Mary beliefs that do not directly bear the doctrine of the person of Jesus (eg, his innocence, the circumstances surrounding his conception and birth, his Presentation in the Temple, his continuing virginity after the birth of Jesus, and his death), taught and trusted by the Church Orthodox (expressed in the liturgy of the Church and patristic writings), is not formally defined by the Church.
History of use
Initial Church
The term was definitely used in the 3rd century. Athanasius of Alexandria in 330, Gregory the Theologian in 370, John Chrysostom in the year 400, and Augustine all used theotokos .
Origen (d. 254) is often cited as the earliest writer to use theotokos for Mary (Socrates, Ecclesiastical History 7.32 (PG 67, 812 B) cites Origenes Comment on Rome ). Although this testimony is uncertain, the term is used c. 250 by Dionysius of Alexandria, in a letter to Paul of Samosata.
The Greek version of the hymn Sub tuum praesidium contains the term, inside the vowel, as ???????. The oldest record of this hymn is the papyrus found in Egypt, mostly dated after 450, but according to de Villiers (2011) suggestion possibly older, dating to the middle of the 3rd century.
Third Ecumenical Council
The use of Theotokos was officially affirmed at the Third Ecumenical Council held at Ephesus in 431. The competitive view, advocated by the Nestorius Patriarch of Constantinople, is that Mary should be called Christotokos , which means "Christ-Birthmaster," to limit his role to the mother of the humanity of Christ alone and not his divine nature.
The opponent of Nestorius, led by Cyril of Alexandria, sees this as dividing Jesus into two distinct persons, the one who is the Son of Mary, and the non-divine. To them, this is unacceptable because by destroying the perfect union of the divine and human nature in Christ, it sabotages the fullness of the Incarnation and, by extension, the salvation of mankind. The council accepts Cyril's reason, affirms the title Theotokos for Mary, and prioritizes Nestorius as heretical. (See Nestorianism)
In a letter to Nestorius who was later included among the board documents, Cyril explained his doctrine. He notes that "holy fathers... have ventured to summon the Holy Virgin
Explaining his rejection of the title Nestorius favored for Mary ( Christotokos ), Cyril wrote:
Acknowledging the Word to be united with the flesh according to hypostasis, we worship one Child and God, Jesus Christ. We do not divide it into sections and separate people and God as if they were united with each other [only] through a unity of dignity and authority... nor do we mention separately Christ's Word from God, and in the same way, separately , The other Christ of the woman, but we know only one Christ, the Word of God the Father with its own flesh... But we do not say that the Word of God dwells as in the ordinary man born of a holy virgin.. We understand that, when he became a man, not in the same way as is said to dwell among our saints distinguishing the way of dwelling; but it is united by nature and not transformed into flesh... So there is one Christ and the Son and God, not with the kind of relationship that man may have with God as in the unity of dignity or authority; because equality of honor does not unite the nature. Because Peter and John are equal to each other in honor, both are apostles and holy disciples, but they are not one. We also do not understand the way conjunctions become one juxtaposition, because this is not enough in relation to the unity of nature.... Instead we reject the term 'conjunction' as not enough to express the union... [T] he sacred virgins give birth in the flesh to God united with the flesh according to hypostasis, for that reason we call him Theotokos ... If anyone does not admit that Emmanuel is, in fact, God, and therefore the holy virgin is Theotokos (because he gave birth by way of God's flesh from God to flesh), let him be a curse. (Cyril's third letter to Nestorius)
Nestorian Schism
The Nestorian Church, known as the Eastern Church in the Syrian tradition, rejected the decision of the Council of Ephesus and its confirmation at the Council of Chalcedon in 451. It was the Sassanid Empire church at the end of the 6th and early centuries. century. The schism ended in 544, when the patriarch Aba I ratified Chalcedon's decision. After this, there is no longer a "Nestorian Church" technically, that is, a church following the Nestorian doctrine, although the legend holds that still further east of the church as it still exists (mainly related to the figure of Prester John), and the label " Nestorian "continues to be applied even though technically it is no longer true. Modern research shows that the Eastern Church in China does not teach the doctrine of two different attributes of Christ. "
Reform
The Lutheran tradition maintains the title "Mother of God" (German Mutter Gottes, Gottesmutter), a term advocated by Martin Luther; and officially recognized in Formula Concord (1577), was accepted by the Lutheran World Federation.
Liturgy
Theotokos is often used in hymns to Mary in Eastern Orthodoxy, Eastern Catholic and Oriental Orthodoxy. The most common is Axion Estin ( Completely met ), which is used in almost every service.
Other examples include the Prepareum subhealth , Hail Mary in its Eastern form, and All creation rejoice , which replaces Axion Estin in the Divine Liturgy on Sundays of the Great Lent. Bogurodzica is a medieval Polish hymn, probably composed by Adalbert of Prague (d. 997).
The Solemnity of Mary, Mother of God is the Roman Catholic festival which was introduced in 1969, based on the older tradition that connects January 1 with Mary's motherhood.
Iconography
One of the earliest known depictions of the Virgin Mary is found in the Catacomb of Priscilla (3rd century) which shows the adoration of the Magi. Recent conservation work in the Catacombs of Priscilla reveals that what has been identified for decades as the earliest image of Virgin and Child is actually a traditional burial picture of a Roman guardian; the figure pointed to him, previously identified as a prophet, has been shown to have an adjusted arm position and the star he should paint painted later on. The alleged Annunciation scene in Priscilla is also now recognized as a Roman guardian with the accompanying figure and not the Virgin Mary. Recently another third-century image of the Virgin Mary was identified on the site of Dura Europos east of Syria in the earliest known Christian Church baptism. The scene shows Annunciation to the Virgin.
The tradition of Mary worship is extended only by affirming its status as Theotokos in 431. The mosaic at Santa Maria Maggiore in Rome, dating from 432-40, right after the council, has not shown him by hello. The iconographic tradition of Theotokos or Madonna (Our Mother), shows that the Virgin entitled to bring the baby of Christ, was established in the next century, as evidenced by the few surviving icons, including one at the Monastery of Saint Catherine in Sinai, and Salus Populi Romani, Byzantine icon the 5th or 6th century kept in Rome. This type of depiction, with the subtlety of subtly altered emphasis, remains the mainstay of Mary's portrayal to date. Approximately half a dozen varied icons from the Virgin and Son in Rome from the 6th to the 8th centuries formed the most surviving representation of this period, as most of the early Byzantine icons were destroyed in the Byzantine Ionochrome of the 8th and 9th centuries, well-known exceptions is the seventh century Blachernitissa and Agiosoritissa .
The tradition of iconography developed well in the early Middle Ages. Luke's tradition of being the first evangelist to paint Mary was founded in the eighth century. An early icon of the Virgin as queen was in the church of Santa Maria in Trastevere in Rome, can be declared up to 705-707 by the kneeling figure of Pope John VII, a prominent cult promoter of the Virgin, to whom the infant Christ reaches his hand. The earliest surviving image in Madonna and Child's Western illuminated manuscripts comes from the Book of Kells about 800 (there is a similar engraving image on the lid of St Cuthbert's coffin of 698). The oldest Russian icon is imported from Byzantium, beginning in the 11th century.
- Russian icon
See also
- Hymns to Mary
- Mother Church
Note
References
Recommended reads
- Maunder, Chris (ed.), The Origins of Cult of the Virgin Mary , (2008, burns & amp; oates/continuumbooks). ISBN 978-0-86012-456-6
- Artemi, Eirini, Ã,  «The mystery of the incarnation into the dialogue" de incarnatione Unigenitii "and" Quod unus seated Christus "from St. Cyril of AlexandriaÃ, », Eoslesiastik Faros of Alexandria, ?? (2004), 145-277.
- Cyril of Alexandria, About the Unity of Christ , John Anthony McGuckin, trans. ISBNÃ, 0-88141-133-7
- Cyril of Alexandria, To Those Who Do not Want to Confess That the Holy Virgin Is Theotokos , George Dion Dragas, edit. & amp; trans. ISBN 978-0974561875
- McGuckin, John Anthony, St. Cyril of Alexandria: The Christological Controversy (1994, and reprinted 2004) ISBN 0-88141-259-7 Complete explanation of the events of the Third Ecumenical Council and the people and issues involved.
- Ware, Bishop Kallistos, "The Orthodox Way" (1979, Revised Edition, 1995, and reprinted 1999). ISBN: 0-913836-58-3
External links
- Theotokos article on Orthodox Wiki
- Resources at Theotokos
- The Study of the Mother of God All-Holly Theotokos and the Virgin Mary by St. Nectarios (in Greek)
- Rejection of Theotokos term by Nestorius Constantinople and rejection of his teachings by Cyril of Alexandria, Eirini Artemi, Oxford, August 2011
- Denial of Theotokos term by Nestorius Constantinople by Eirini Artemi
Source of the article : Wikipedia
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