Ephesus did not end the debate on its own. The Council of Chalcedon in 451 CE reaffirmed Theotokos while folding it into a fuller formula, declaring Christ to be one person known in two natures, divine and human, unconfused, unchanged, undivided and unseparated, a statement most Eastern Orthodox, Oriental Orthodox, Roman Catholic and Protestant churches still accept in some form, even where Oriental Orthodox communities read the details of Chalcedon's Christology differently from the rest.
Within the traditions that hold Theotokos, its practical weight has diverged considerably. Eastern and Oriental Orthodox liturgy and iconography place the title at the centre of daily worship, with icons of the Theotokos among the most venerated images in either tradition and numerous feast days built around her. Roman Catholic teaching preserves Theotokos as the christological foundation beneath later Marian dogmas that go well beyond it, including the Immaculate Conception, defined in 1854, and the Assumption, defined in 1950. Protestant traditions generally accept the underlying Christological point, that Mary is properly called the mother of the incarnate God, while rejecting the extensive veneration practices Catholic and Orthodox Christianity have built upon it. The Church of the East alone continues to reject the title outright, preferring language closer to Nestorius's original position, a difference that still marks it off doctrinally from every other major Christian communion.