The term Christotokos means “Christ-bearer” and is a title given to Mary, the mother of Jesus Christ. It emphasizes Mary’s role in bearing and giving birth to Jesus, who is fully God and fully man. The term first arose in the 5th century amid debates about Christ’s divinity and humanity.
The Council of Ephesus in 431 affirmed that Mary was the Theotokos (God-bearer) against the view that she was merely Christotokos (Christ-bearer). This upheld the doctrine that Jesus is one person with two natures – fully divine and fully human. Calling Mary Christotokos was seen as undermining Christ’s divinity by separating his human and divine natures. However, the term is still sometimes used to emphasize Mary’s role in bringing forth the humanity of Christ.
The title Christotokos affirms the vital truth that Jesus Christ, while fully God, took on complete human nature and was born just as we are. As the Christotokos, Mary miraculously conceived and gave birth to the Savior who was 100% God and 100% man. This is a foundational doctrine of Christian orthodoxy. The Scriptures are clear that Jesus did not give up His divinity in becoming human (Philippians 2:5-11). Mary bore in her womb the divine second person of the Trinity incarnate as man. Christotokos upholds this central tenet of the faith.
However, Christotokos is not without issues theologically. It could imply a separation between Christ’s human and divine natures if not used carefully. Focusing too much on Mary’s role in birthing Jesus’ humanity could overshadow His eternality and oneness with the Father. The preferred term Theotokos avoids any such separation. Mary is the “God-bearer” who gave birth to the unified person of Jesus Christ, fully God and fully man. As such, Theotokos became the more common way to describe Mary’s sacred vocation.
In summary, Christotokos is a title for Mary emphasizing her miraculous role in bringing forth the human nature of Jesus Christ into the world. It affirms the incarnation of the Son of God as fully human. However, it must be used with caution to avoid any implied separation between Christ’s humanity and divinity. He is one divine person, not two separate persons. Theotokos, declaring Mary as the bearer of God Himself in Christ, is a clearer expression of orthodox Christology.
1. The Biblical Basis for Christotokos
Though not directly found in Scripture, the term Christotokos is based on several key biblical concepts:
- Jesus Christ was fully God and fully man (John 1:1, 14; Philippians 2:5-8; Colossians 2:9).
- He was conceived by the power of the Holy Spirit (Matthew 1:18, 20; Luke 1:35).
- Mary was a virgin when she became pregnant with Jesus (Isaiah 7:14; Matthew 1:23; Luke 1:34).
- Jesus was born just as all human beings are born (Galatians 4:4; Philippians 2:7).
- Mary was chosen and blessed to bear and give birth to the Son of God as man (Luke 1:42-43).
These truths mean that while remaining eternally divine, the Son took on human flesh and blood and was born of Mary. She was the specially elected vessel through whom Christ entered the world as fully human. This miraculous motherhood is why Mary can rightly be called the Christotokos or “Christ-bearer.”
2. Historical Use and Context
The title Christotokos arose amid 5th century debates about how Christ’s divinity and humanity related to each other. Nestorius, Patriarch of Constantinople, objected to Mary being called Theotokos, or “God-bearer.” He argued this diminished Christ’s humanity by making God directly born of a woman. Instead, Nestorius preferred Christotokos, since Mary bore only the human Jesus.
However, Nestorius’ opponents believed this undermined Christ’s divinity and split Him into two separate persons, one divine and one human. Eventually, the Council of Ephesus in 431 denounced Nestorianism as heresy. They reaffirmed Mary as Theotokos, declaring that Jesus was at all times fully God in His one divine person, before and after His incarnation.
While accepted at Ephesus, Christotokos became associated with Nestorianism and was rarely used in orthodox circles thereafter. Theotokos remained the standard title for Mary, affirming the unified divine personhood of Christ. However, some continued using Christotokos to emphasize Mary’s humanity and her role in birthing the Christ-child.
3. Theological Implications
What are the key theological implications of the term Christotokos?
- It highlights Christ’s full humanity. Jesus was born with the same human nature we have, not some hybrid divine-human nature (Hebrews 2:14-17).
- It affirms the reality and wonder of the incarnation. The eternal Son truly took on flesh and blood and came into the world as a human baby (John 1:14; Philippians 2:7).
- It emphasizes Mary’s vital role in God’s plan of salvation. Her willing acceptance enabled the Word to become incarnate (Luke 1:38).
- It reinforces the truth that Jesus is a single divine person. Mary did not give birth to a human person separate from the divine Son. There are not two persons or two Sons.
- It safeguards orthodox Christology against heresies about Christ’s natures. Used properly, it affirms key aspects of who Christ is.
However, the term must be used carefully to avoid implications of a divided Christ or a mere human birth. Theotokos is generally a clearer expression of orthodox truth about Mary and Christ.
4. Objections to Christotokos
What are some potential theological concerns with the title Christotokos?
- It could imply that Christ’s human nature exists separately from His divine nature, whereas the two natures are united in His one person.
- It focuses on the beginning of Christ’s earthly human existence, minimizing His eternal pre-existence as the Son.
- It emphasizes Mary’s motherhood of Christ’s humanity so much that it overshadows His divinity.
- It suggests that Mary was mother of Jesus’ human nature but not His divine nature, undermining the unity of His person.
- It parallels the way Christotokos was used by Nestorius to divide Christ into two separate subjects of operation.
- It opens to door to seeing Jesus as an inspired human rather than as the eternal Son of God in the flesh.
These dangers are why Christotokos has been viewed cautiously in orthodox theology. It must be used in a way that upholds the complete unity of Christ’s divine and human natures in one divine person.
5. Differences from Theotokos
How does Christotokos differ in emphasis and meaning from the more common title Theotokos?
- Theotokos focuses directly on Mary giving birth to the eternal God incarnate as man, while Christotokos focuses specifically on her giving birth to Christ as a human baby.
- Theotokos emphasizes the divinity of Christ, while Christotokos puts more weight on His humanity.
- Theotokos safeguards against any perceived separation between Christ’s natures, while Christotokos could more easily imply such a separation.
- Theotokos is a broad statement about Mary’s motherhood of the unified God-man, while Christotokos zooms in on just the human aspect of that mystery.
- Theotokos was endorsed at the Council of Ephesus, while Christotokos was avoided due to its association with Nestorianism.
In summary, Theotokos is viewed as a more precise and orthodox title. But Christotokos can still be used carefully to affirm the human side of the incarnation.
6. Modern Usage of Christotokos
In modern times, use of Christotokos is very limited. Reasons include:
- Its association with Nestorianism makes it suspect.
- Theotokos has become the established title for Mary.
- It is easily misunderstood to separate Christ’s natures if not clarified.
- It is not found in Scripture and was rejected by Church councils.
- It places too much focus on Christ’s human origins apart from His divine eternality.
However, Christotokos is sometimes used in careful contexts to affirm Christ’s humanity against false views. For example, it can refute notions that Jesus was a divine phantom with only the appearance of flesh. But even here, Theotokos is generally preferred as a fuller expression of biblical truth.
7. Examples in Church History
Here are a few examples of how Christotokos has been viewed historically:
- Nestorius – Promoted Christotokos to argue against Mary as Theotokos.
- Council of Ephesus (431) – Rejected Nestorius’ Christotokos in favor of Theotokos.
- Cyril of Alexandria – Strongly criticized those separating Christ’s natures as two subjects of operation.
- Pope Leo I – Affirmed Christ as fully God and fully man in one unified person.
- John of Damascus – Defended Christ as having two natures but existing in one divine hypostasis or personhood.
This shows that support for Christotokos has been rare in orthodox theology. It is seen as implying a divided Christ at odds with Scripture and the early creeds.
8. Supporting Bible Verses
Here are some key Bible verses that relate to the meaning behind the title Christotokos:
- “The Word became flesh and dwelt among us…” (John 1:14)
- “Conceived from the Holy Spirit, born of the Virgin Mary.” (Apostles Creed)
- “When the fullness of time had come, God sent forth his Son, born of woman…” (Galatians 4:4)
- “For in Christ all the fullness of the Deity lives in bodily form.” (Colossians 2:9)
- “…though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.” (Philippians 2:6-7)
These and other verses reveal the incarnation of the eternal Word through a virgin birth, validating Mary’s motherhood of the Christ-child in His humanity. But this is always in the context of His unchanging deity.
9. Summary Thoughts
- Christotokos affirms the full humanity of Christ and the reality of the incarnation.
- It emphasizes Mary’s role in allowing the Word to take on human flesh.
- It focuses on Christ’s origins on earth to the potential neglect of His eternal divinity.
- The preferred Theotokos better expresses the unified divine personhood of Christ.
- Christotokos must be used carefully to avoid implications of a divided Christ.
- Scripture and orthodox theology see Christ as fully God and fully human in one divine person.