Theology
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Theotokos specifically excludes the understanding of Mary as Mother of God in the eternal sense. Christians believe that God is the cause of all, with neither origin nor source, and is therefore without a mother or father, or any relation except for what is homoousian to Him: only the persons of the Holy Trinity. He is ontologically separate from all other beings, as Creator to creation. This stands in contrast to classical Greco-Roman religion in particular, where a number of goddesses appear as the physical mothers of other divinities which were considered gods in their own right (cf. polytheism).
On the other hand, most Christians believe God the Son is begotten of God the Father "from all eternity" (see Trinity and Nicene Creed), but is born "in time" of Mary. Theotokos thus refers to the Incarnation, when the Second Person of the Holy Trinity took on human nature in addition to his pre-existing divine nature, this being made possible through the cooperation of Mary.
Though mainstream Christians understand Jesus Christ as both fully God and fully human, only Orthodox and Catholics (e.g. Anglicans, Eastern Orthodox, Oriental Orthodox, Lutherans, Old Catholics, Roman Catholics) call Mary Theotokos. The Council of Ephesus decreed, in opposition to those who denied Mary the title Theotokos ("the one who gives birth to God") but called her Christotokos ("the one who gives birth to Christ"), that Mary is Theotokos because her son Jesus is one person who is both God and man, divine and human. Cyril of Alexandria wrote, "I am amazed that there are some who are entirely in doubt as to whether the holy Virgin should be called Theotokos or not. For if our Lord Jesus Christ is God, how is the holy Virgin who gave birth, not ?" (Epistle 1, to the monks of Egypt; PG 77:13B). Thus the significance of Theotokos lies more in what it says about Jesus than any declaration about Mary, according to this Catholic doctrine.
Within the Orthodox doctrinal teaching on the economy of salvation, Mary's identity, role, and status as Theotokos is acknowledged as indispensable, and is for this reason formally defined as official dogma. The only other Mariological teaching so defined is that of her virginity. Both of these teachings have a bearing on the identity of Jesus Christ. By contrast, certain other Marian beliefs which do not bear directly on the doctrine concerning the person of Jesus (for example, her sinlessness, the circumstances surrounding her conception and birth, her Presentation in the Temple, her continuing virginity following the birth of Jesus, and her death), which are taught and believed by the Orthodox Church (being expressed in the Church's liturgy and patristic writings), are nonetheless not formally defined by the Church, and belief in them is not a precondition for baptism.
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