The Anathemas of the Second Council of Constantinople, No. 6

If anyone says that the holy, glorious, and ever-virgin Mary is called God-bearer by misuse of language and not truly, or by analogy, believing that only a mere man was born of her and that God the Word was not incarnate of her, but that the incarnation of God the Word resulted only from the fact that he united himself to that man who was born of her; if anyone slanders the Holy Synod of Chalcedon as though it had asserted the Virgin to be God-bearer according to the impious sense of Theodore; or if anyone shall call her manbearer or Christbearer, as if Christ were not God, and shall not confess that she is truly God-bearer, because God the Word who before all time was begotten of the Father was in these last days incarnate of her, and if anyone shall not confess that in this pious sense the holy Synod of Chalcedon confessed her to be God-bearer: let him be anathema.

This section is affirming the truth that it was the incarnate God that Mary carried and gave birth too--that Jesus was fully God and fully human from conception onward.

Of course, those of us who are protestant, are going disagree with the word ever-virgin being used to descibe Mary, believing that is not something that can be directly inferred from scripture.

Any questions, comments, arguments having to do with what is said about the nature of Christ in this anathema?

[Update: He Lives puts the statements of the early creeds in the context of early church heresies. Those of you interested in the "descended into hell" issue discussed here last November will want to check this piece out.]