Mary’s divine motherhood gives a deeper meaning to the mystery of Christmas. She holds a unique place in the Incarnation of the Second Person of the Blessed Trinity, responding freely to God’s invitation through the angel Gabriel (Luke 1:26–38). Elizabeth recognises this extraordinary role when she says: “Most blessed are you among women and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:42–43). As the Mother of God, Mary occupies a singular place within God’s plan of salvation.

Although he does not mention Mary by name, St Paul writes that “God sent his Son, born of a woman, born under the law” (Galatians 4:4). He continues by explaining that God sends “the spirit of his Son into our hearts, crying out ‘Abba, Father!’” reminding us that through Christ, Mary becomes a mother to all who belong to him.

Many theologians have also reflected on Mary’s motherhood as part of God’s eternal plan for creation. Christ, the incarnate Word, was at the centre of God’s saving design from the beginning, the one through whom perfect love and worship would be offered to the Father on behalf of all creation. In this understanding, Mary too was chosen from all eternity to be the mother of the Son.

The title “Mother of God” dates back to at least the third or fourth century. In Greek, the title Theotokos, meaning “God-bearer,” became central to the Church’s teaching on the Incarnation. At the Council of Ephesus in 431, the Church solemnly affirmed that the Blessed Virgin could rightly be called Theotokos. Tradition tells us that crowds celebrated in the streets, crying out: “Praised be the Theotokos!” This teaching continues in the life of the Church today. In the Second Vatican Council’s Dogmatic Constitution on the Church, Mary is referred to as “Mother of God” twelve times, highlighting the enduring importance of her role in salvation history.