“”I prefer the title “Mother of the Incarnate Word” Arius notwithstanding.””
This is pretty much what the Church teaches ,dear sister. It’s not wrong to call Mary Mother of God though and one should have no problem saying so.
From Pope John Paul II
http://www.ewtn.com/library/papaldoc/jp2bvm37.htm
Now, the difficulties and objections raised by Nestorius offer us the opportunity to make several useful reflections for correctly understanding and interpreting this title. The expression Theotókos, which literally means, “she who has begotten God”, can at first sight seem surprising; in fact it raises the question as to how it is possible for a human creature to give birth to God. The answer of the Church’s faith is clear: Mary’s divine motherhood refers only to the human begetting of the Son of God but not, however, to his divine birth. The Son of God was eternally begotten of God the Father, and is consubstantial with him. Mary, of course, has no part in this eternal birth. However, the Son of God assumed our human nature 2,000 years ago and was conceived by and born of Mary.
In proclaiming Mary “Mother of God”, the Church thus intends to affirm that she is the “Mother of the Incarnate Word, who is God”. Her motherhood does not, therefore, extend to all the Trinity, but only to the Second Person, the Son, who, in becoming incarnate, took his human nature from her.
Motherhood is a relationship of person to person: a mother is not only mother of the body or of the physical creature born of her womb, but of the person she begets. Thus having given birth, according to his human nature, to the person of Jesus, who is a divine person, Mary is the Mother of God.