Council of Ephesus

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the third ecumenical council in 431 which declared Mary as mother of God and condemned Pelagius


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As Jesus' mother, the belief holds that Mary had a special holiness, a quality affirmed in the Council of Ephesus. In 1854, in front of 170 bishops, Pope Pius IX declared ".
Vincent reasons that when the council of Ephesus in 431 declares Mary to be Theotokos, this title represents the "unfolding (enucleemus) more distinctly and clearly" of the deposit of faith (13.5).
It comes from some familiar ingredients and a few exotic flavourings, including some of the books which what Mr Waughs calls the 'violent and disagreeable', even debauched, Council of Ephesus wisely decided were not to be included in canonical Scripture.
Filioque was objectionable to the East not just theologically, but also procedurally, since the Council of Ephesus in 431 prohibited creedal alterations.
The aversion of Christianity in the matter of the feminine body is such that while it is willing to doom its God to an ignominious death, it spares Him the defilement of being born: the Council of Ephesus in the Eastern Church and the Lateran Council in the West declare the virgin birth of Christ.
Luke painted the first Madonna and child, and subsequent paintings, we know, were objects of great reverence for many Christians.(16) Portraits of Mary came to represent orthodoxy itself after the Council of Ephesus in 431, which sanctioned Mary's status as "Theotokos," or "Bearer of God," in order to dispute Nestorius's view that Jesus's divine and human natures were not inseparably joined in one person.(17) Images of the Madonna and Child thereafter "became the expression of orthodox faith." Indeed, Anna Jameson writes,
245-399) consists of translations of sixteen letters and treatises from the Nestorian controversy: twelve of Cyril, one of Nestorius, letters of Athanasius and Gregory of Nazianzus which Cyril used or appealed to in formulating his Christology, and an extract from the acts of the Council of Ephesus reporting the examination of Nestorius' opinions and his condemnation.
She is Theotokos-the Greek word for 'God-bearer'-Theos, meaning God, and tokos, meaning bearer, a title ascribed to Mary in the Council of Ephesus in 431 AD.
We recall that great moment in the history of the ancient Church, the Council of Ephesus, in which the divine motherhood of the Virgin Mary was authoritatively defined.
The Council of Ephesus declared Mary as the mother of God because Jesus whom Mary bore was both man and God, and that both natures of Jesus could never be separated from each other.
That question was debated at the fifth-century Council of Ephesus, Athans reminds us.
Particularly interesting is Maxwell Johnson's argument that the title Theotokos is not simply a christological-doctrinal term that emerged at, and was popularized by, the Council of Ephesus (as Jungmann had maintained), but that it had a prior devotional and liturgical history.
The single most fundamental doctrinal statement about Mary was the definition at the Council of Ephesus in 431 that affirmed Mary as theotokos--"the God bearer." That definition flowed directly from the desire of the church to navigate between those who saw Christ as more human than divine and the opposite faction whose exaltation of Christ's divinity, in effect, diminished his humanity.
In the Council of Ephesus, the title Theotokos was defined in 431 AD that the Virgin Mary is mother incarnate of the Son of God.
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