Since the Holy Spirit did not we are on solid ground. While as theologically defined statement ""mother of God" might be used, as with "grandmother of God" going all the way back to Eve, this is not the language of Scripture, and its uncritical use as formal title most naturally conveys ontological oneness, yet Mary provided nothing to Christ's Divinity, and owes her very existence to Him.
The words of Ratzinger as concerns the title of “Co-redemptrix” applies here as concerns what Scripture expresses, though Ratzinger will not apply it to "Mother of God."
the formula “Co-redemptrix” departs to too great an extent from the language of Scripture and of the Fathers and therefore gives rise to misunderstandings”
“Everything comes from Him [Christ], as the Letter to the Ephesians and the Letter to the Colossians, in particular, tell us; Mary, too, is everything she is through Him. The word “Co-redemptrix” would obscure this origin. A correct intention being expressed in the wrong way. (God and the world: believing and living in our time, by Pope Benedict XVI, Peter Seewald, Ignatius Press, San Francisco, 2000, p. 306
Moreover, Catholic use of Mother of God is part of the unScriptural, blasphemous (based on what we see as constituting that in Scripture) hyper-hyper exaltation of the fabricated Mary of Scripture, a "Christianized" version of the pagan Queen of Heaven*," in contrast to the humble, virtuous, Spirit-filled and God-exalting honorable Mary of Scripture. And who, unlike Catholics, only prayed to God, and never sought devotion to herself, nor is shown being an object of devotion in the life of the church (being manifestly absent after Acts 1)
Technical theological statements can have their place, but the Holy Spirit does not engage in giving grand titles to men, "For I know not to give flattering titles; in so doing my maker would soon take me away," (Job 32:22) and is careful to guard the unique honor of God. Thus when speaking of Israel bringing forth Christ, the Spirit adds in " Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:5)
Thus we see the manner in which Israel as a corporate entity begat Christ being included as a qualification, and with God being glorified, and (I think) inferring the Divinity of Christ.
Likewise in defining David as the father of the Messiah. If Mary is the Mother of Christ due to the incarnation, and (as supposed) passing on DNA as a descendant of David, then Christ is the Son of David, who is technically His father "as concerning the flesh." But the real issue is that of His Divinity, and thus the Lord rebuked the normal connotation of this saying,
And answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. (Mark 12:35-37)
This does not deny that in a qualified sense Christ is the Son of David "as concerning the flesh," and thus that Mary is the mother of Christ, but Divinity is the issue here. Thus rather than doing what Catholics do, and exalting instruments of grace far above that which is written, and obscuring the vast distinction in honor btwn the creature and the Creator by incessant unqualified language that otherwise denotes ontological oneness, then Lord is careful to emphasize that distinction by pointing out that David called Him "Lord, a word which can simply mean "master" (Mt. 18:26) but also can refer to Divinity, but in this context denotes the latter.
This distinction is actually seen in the only texts which Catholics can quote as closely referring to Mary being called the mother of God: "And whence is this to me, that the mother of my Lord should come to me?" (Luke 1:43) For note what follows:
And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. (Luke 1:46-47)
In this magnificent expression of worship Mary exalts God, referring to Him least 17 times in 10 verses, and renders herself a mere recipient of the grace of God, whose "mercy is on them that fear him from generation to generation." (Luke 1:50)
And which stands in stark contrast to what is actually worship of Mary, giving such praise and adulation to her that only God is shown being the recipient of, including ascribing to them attributes which are only ascribed to God, and which is blasphemous and a form of worship.
As often said,
One would have a hard time in Bible times explaining kneeling before a statue and praising the entity it represented in the unseen world, beseeching such for Heavenly help, and making offerings to them, and giving glory and titles and ascribing attributes to such which are never given in Scripture to created beings (except to false gods), including having the uniquely Divine power glory to hear and respond to virtually infinite numbers of prayers individually addressed to them
Which manner of adulation would constitute worship in Scripture, yet Catholics imagine that by playing word games then they can avoid crossing the invisible line between mere "veneration" and worship.
Moses, put down those rocks! I was only engaging in hyper dulia, not adoring her. Can't you tell the difference?
Cathsshould only do (and I should do more of) what Mary and every believer in Scripture did in praying to Heaven, which was to pray directly to the Lord, not saintly secretaries. But they must truly become born again for that.
Instead, Caths basically say,
As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes... (Jeremiah 44:16-17)
Note that many Catholic Marian attributions much parallel even that of Christ:
For in the the Catholic quest to almost deify Mary, it is taught by Catholics*,
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As the the Son of God supernaturally, spiritually makes believing souls into children of God, Mary is said to be the mother of Christians in "supernatural and spiritual generation."
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as Christ was sinless, so Mary was;
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as the Lord remained a virgin, so Mary;
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as Christ was called the Son of God, indicating ontological oneness, so Mary is called the Mother of God (which naturally infers the same, and is not the language of Scripture, which even clarifies Israel birthed Christ "according to the flesh, God blessed for ever": Rm. 9:4,5);
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as the emphasis is upon Christ as the Creator through whom God (the Father) made all things, including Mary, so it is emphasized that uniquely “to her, Jesus owes His Precious Blood,” shed for the salvation of mankind, (the logic behind which can lead back to Eve);
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as Catholics (adding error to error) believe Christ gave His "real" flesh and blood to be eaten, so it is emphasized that Mary gave Him this, being fashioned out of Mary's pure blood and even being “kneaded with the admixture of her virginal milk,” so that she can say, "Come and eat my bread, drink the wine I have prepared" (Prov. 9:5);
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as Scripture declares that Christ suffered for our sins, so Mary is said to have done so also;
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as Christ saves us from the condemnation and death resulting from the fault of Adam, so it is taught that man was condemned through the fault of Eve, the root of death, but that we are saved through the merits of Mary; who was the source of life for everyone.
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as the Lord was bodily ascended into Heaven, so Mary also was;
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as Christ is given all power in heaven and in earth, so Mary is “surpassing in power all the angels and saints in Heaven.”
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as Christ is the King of the saints and over all kings, (Rv. 15:3; 17:14; 19:16) so Mary is made Queen of Heaven and the greatest saint, and that “Next to God, she deserves the highest praise;”
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as the Father made Christ Lord over all things, so Mary is enthroned (all other believers have to wait for their crowns) and exalted by the Lord as Queen over all things;
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as Christ is the express image of God, and highly exalted above all under the Father, having the primary position among all creation, so Mary is declared to be the greatest saint of all, and the first of all creatures, and as having a certain affinity with the Father, with a pre-eminent resemblance which she bears to the Father;
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as Christ ever liveth to make intercession for the saints, so is Mary said to do so;
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as all things come from the Father through the Son, so Mary is made to be the dispenser of all grace;
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as Christ is given all power on Heaven and on earth, Mary is said to have (showing some restraint) “almost unlimited power;”
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as no man comes to the Father but through the Son, so it is taught that no one can come to the Son except through Mary in Heaven;
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and as the Lord called souls to come to Him to be given life and salvation, so (in misappropriation of the words of Scripture) it is said of Mary, “He that shall find me shall find life, and shall have salvation from the Lord;” “that through her are obtained every hope, every grace, and all salvation. For this is His will, that we obtain everything through Mary.”
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And as Christ is given many titles of honor, so Mary also is, except that she is honored by Catholics with more titles than they give to the Lord Himself!
*The practice of praying to departed saints and Mary was one that developed, helped by pagan influences, for Scripture provides no example of any believer praying to anyone in Heaven by the Lord, and reveals that doing otherwise was a practice of pagans, including to the “Queen of Heaven.” (Jer. 44:17,18,19,25). The Catholic Encyclopedia speculates that a further reinforcement of Marian devotion, “was derived from the cult of the angels, which, while pre-Christian in its origin, was heartily embraced by the faithful of the sub-Apostolic age. It seems to have been only as a sequel of some such development that men turned to implore the intercession of the Blessed Virgin. This at least is the common opinion among scholars, though it would perhaps be dangerous to speak too positively. Evidence regarding the popular practice of the early centuries is almost entirely lacking...,” (Catholic Encyclopedia > Devotion to the Blessed Virgin Mary) Yet, as expected, it imagines this practice came from the apostles and NT church, but which never exampled or instructed it, and instead showed that the believer has immediate access to God in the Divine Christ, (Heb. 10:19), who is the all sufficient and immediate intercessor between God (the Father) and man. (Heb. 2:17,18; 4:15,16)