Why is this granted me, that the Mother of God should come to me?

Ghirlandaio, Louvre

     "Some contemporary biblical scholars would push the evidence for the idea, if not the title, back into the New Testament infancy narratives, where, at least, Elizabeth’s designation of Mary as 'Mother of my Lord' (Lk 1:43) may well mean 'Mother of Yahweh!'"

     Maxwell E. Johnson, "Sub tuum praesidium:  the Theotokos in Christian life and worship before Ephesus," Pro ecclesia 17, no. 1 (Winter 2008):  55 (52-74), citing only C. Kavin Rowe, "Luke and the Trinity:  an essay in ecclesial biblical theology," Scottish journal of theology 56, no. 1 (2003), who, however, puts this much more forcefully than Johnson does:  "This dramatic moment in the narrative identifies YHWH with the human Jesus within Mary's womb by means of the overlapping resonance of κύριος.  There is a fundamental correspondence between the one God of the OT and the person of Jesus such that they share the same name [not just title (20)].  The doubleness that this overlap creates in the referent of the κύριος finds its theological interpretation in an incarnational unity between YHWH and Jesus" (14, italics mine).  According to Bruce McCormack, though, "Kavin Rowe," on p. 45 of his later Early narrative Christology (2006), "finds in Elizabeth's greeting to Mary (in [Lk] 1:43) an identification of Jesus as 'Lord' with the One he everywhere calls 'Lord' (viz. Yahweh)—but an identification in distinction" (for "Dogmatically considered, the indwelling of the Spirit is an activity that [always] preserves ontological difference", such that "no 'divinization' of human 'nature' can result from the Spirit's indwelling of Jesus") (Bruce Lindley McCormack, The humility of the eternal Son (2021), 224-225).