It really doesn’t matter to me whether it was sent PM or posted. The same thing was said all the same.
It doesn’t affect ME any different depending on the way it was sent.
Nevertheless, the questions still remain. The Holy Spirit inspired Scripture says *mother of Jesus*, not *mother of God*.
Now if GOD thought that calling Mary *mother of Jesus* would cause wrong thinking about the nature of Christ, then why didn’t HE call Mary *mother of God*?
And what kind of chutzpah does it take to correct the Holy Spirit? Doesn’t the Catholic church teach that Scripture was inspired by God?
How then could they even consider changing it?
And then Catholics want us to trust the Catholic church to be able to correctly interpret Scripture? When they’ve shown that they have no compunction about changing it?
If they can’t be trusted to not mess with it, then they can’t be trusted to correctly interpret it.
Either that, or they simply do not believe that it’s truly the infallible, God breathed, Holy Spirit inspired Word of God. In which case, their *interpretation* of it is meaningless.
Actually, there are three Heresies that all have bearing on you failure to call Mary, the Mother of God.
There is SIXTEEN centuries of the Church calling Mary the Mother of God - you've got the bible and that's all.
You too should look up VINCIBLE IGNORANCE, because if you fail to spend the time and read the earliest of Church Fathers in the 1st and 2nd centuries after Christs death, then you can be Judged just because you had the opportunity to correct your errors through study and didn't.
The THREE Heresies of 'Mary, the Mother of God'
http://www.ewtn.com/library/ANSWERS/fr90203.htm
The first and most fundamental teaching about Mary is based on her relationship with Jesus, that of being his mother. It is on this reality that her special dignity is founded, and from it flow all her prerogatives. Now Mary is not the Mother of God as such; she was rather the mother of God the Son incarnate. United in the one person of Jesus Christ are two natures, divine and human. Mary, being the mother of the one person of Christ, is in this sense the mother of God.
During the first few centuries of the growth of the Church, there arose THREE Christological heresies which bear on the issue of the divine maternity. Docetism (110 A.D.), while acknowledging the divinity of Christ, rejected the reality of his human nature. Arianism (320 A.D.), on the other hand, accepted Jesus' humanity but denied that he was the Son of God, the Second Person of the Trinity. Both of these heresies repudiated the dual nature of Christ and the mystery of the Incarnation. If Docetism was correct, Mary could not be called the Mother of God, since she would not be the mother of God the Son incarnate. If Arianism were true, Jesus was not divine, and Mary could not be considered the mother of God. At the First Council of Nicaea (325 A.D.), the first ecumenical council convened by the Church, both of these positions were condemned, and the reality of Jesus as true God and true man infallibly defined. The consequent document is known as the Nicene Creed.
After Nicaea a third Christological heresy arose, called Nestorianism (428 A.D.), which proposed two persons in Christ, rather than two natures in one person. Mary would then be the mother of the human person of Christ only, and therefore not the mother of God. Nestorianism was condemned by the third ecumenical council, held in Ephesus (431 A.D.). In substance, the council infallibly declared that Jesus was "according to his divinity, born of the Father before all ages, and in these last days, according to his humanity, born of the Virgin Mary for us and for our salvation . . . A union was made of the two natures . . . In accord with this understanding of the unconfused union we confess that the Holy Virgin is the Mother of God (, God-Bearer), through God the Word's being incarnate and becoming man, and, from this conception, His joining to Himself the temple assumed from her." The foregoing statement is taken from a letter of St. Cyril, bishop of Alexandria (444 A.D.), who presided over the Council of Ephesus. It is known as the "Creed of Union" or the "Creed of Ephesus."
Prior to Ephesus, however, the Church Fathers wrote of Mary's relationship to Jesus, the Word Incarnate. St. Irenaeus (202 A.D.), bishop of Lyons and pupil of Polycarp, St. John's disciple, declared, "The Virgin Mary . . . being obedient to His Word, received from the angel the glad tidings that she would bear God." St. Ephraem of Syria (373 A.D.) noted, "The handmaid work of His Wisdom became the Mother of God." St. Alexander (328 A.D.), bishop of Alexandria and a key figure at the Council of Nicaea, wrote that "Jesus Christ . . . bore a body not in appearance but in truth, derived from the Mother of God." St. Athanasius (373 A.D.), secretary and successor to Alexander, reflected upon "the Word begotten of the Father on high" who "inexpressibly, inexplicably, incomprehensibly and eternally, is he that is born in time here below, of the Virgin Mary, the Mother of God."
For The Greater Glory of God