Feast of Theotokos

The first day of the year, January 1, is a Holy day of obligation. Theotokos is a Greek title of Mary as the Mother of God. Theotokos means God-bearer and this was decreed in the year 431 during the Council of Ephesus.

Theotokos, Mother Mary's Divine Motherhood, Perpetual Virginity and Perfect Sanctity according to Catholic Encyclopedia:

Mary's perpetual virginity

In connection with the study of Mary during Our Lord's hidden life, we meet the questions of herperpetual virginity, of her Divine motherhood, and of her personal sanctity. Her spotless virginity has been sufficiently considered in the article on the Virgin Birth. The authorities there cited maintain that Mary remained a virgin when she conceived and gave birth to her Divine Son, as well as after the birth of Jesus. Mary's question (Luke 1:34), the angel's answer (Luke 1:35-37), Joseph's way of behaving in his doubt (Matthew 1:19-25), Christ's words addressed to the Jews (John 8:19) show that Mary retained her virginity during the conception of her Divine Son. [65]As to Mary's virginity after her childbirth, it is not denied by St. Matthew's expressions "before they came together" (1:18), "her firstborn son" (1:25), nor by the fact that the New Testament books repeatedly refer to the "brothers of Jesus". [66] The words "before they came together" mean probably, "before they lived in the same house", referring to the time when they were merelybetrothed; but even if the words be understood of marital intercourse, they only state that theIncarnation took place before any such intercourse had intervened, without implying that it did occur after the Incarnation of the Son of God. [67]The same must be said of the expression, "and he knew her not till she brought forth her firstborn son" (Matthew 1:25); the Evangelist tells us what did not happen before the birth of Jesus, without suggesting that it happened after his birth. [68] The name "firstborn" applies to Jesus whether his mother remained a virgin or gave birth to other children after Jesus; among the Jews it was a legal name [69], so that its occurrence in the Gospel cannot astonish us.Finally, the "brothers of Jesus" are neither the sons of Mary, nor the brothers of Our Lord in the proper sense of the word, but they are His cousins or the more or less near relatives. [70] TheChurch insists that in His birth the Son of God did not lessen but consecrate the virginal integrity of His mother (Secret in Mass of Purification). The Fathers express themselves in similar language concerning this privilege of Mary. [71]

Mary's divine motherhood

 Mary's Divine motherhood is based on the teaching of the Gospels, on the writings of the Fathers, and on the express definition of the Church. St. Matthew (1:25) testifies that Mary "brought forth herfirst-born son" and that He was called Jesus. According to St. John (1:15) Jesus is the Word made flesh, the Word Who assumed human nature in the womb of Mary. As Mary was truly the mother ofJesus, and as Jesus was truly God from the first moment of His conception, Mary is truly the mother of God. Even the earliest Fathers did not hesitate to draw this conclusion as may be seen in the writings of St. Ignatius [72], St. Irenaeus [73], and Tertullian [74]. The contention of Nestoriusdenying to Mary the title "Mother of God" [75] was followed by the teaching of the Council of Ephesus proclaiming Mary to be Theotokos in the true sense of the word. [76]

Mary's perfect sanctity

Some few patristic writers expressed their doubts as to the presence of minor moral defects in Our Blessed Lady. [77] St. Basil, e.g., suggests that Mary yielded to doubt on hearing the words of holy Simeon and on witnessing the crucifixion. [78] St. John Chrysostom is of opinion that Mary would have felt fear and trouble, unless the angel had explained the mystery of the Incarnation to her, and that she showed some vainglory at the marriage feast in Cana and on visiting her Son during His public life together with the brothers of the Lord. [79] St. Cyril of Alexandria [80] speaks of Mary'sdoubt and discouragement at the foot of the cross. But these Greek writers cannot be said to express an Apostolic tradition, when they express their private and singular opinions. Scripture andtradition agree in ascribing to Mary the greatest personal sanctity; She is conceived without the stain of original sin; she shows the greatest humility and patience in her daily life (Luke 1:38, 48); she exhibits an heroic patience under the most trying circumstances (Luke 2:7, 35, 48; John 19:25-27). When there is question of sin, Mary must always be excepted. [81] Mary's complete exemption from actual sin is confirmed by the Council of Trent (Session VI, Canon 23): "If any one say that man once justified can during his whole life avoid all sins, even venial ones, as the Church holds that the Blessed Virgin did by special privilege of God, let him be anathema." Theologians assert that Mary was impeccable, not by the essential perfection of her nature, but by a special Divine privilege. Moreover, the Fathers, at least since the fifth century, almost unanimously maintain that the Blessed Virgin never experienced the motions of concupiscence.

May we all start our year in peace with ourselves, our brothers and sisters and with the God that we believe in, whoever they maybe.