I have a comment awaiting moderation – hence the [ taken from " The Creed of Chalcedon: Historical Notes"] sorry if that seemed confusing.

1) I have looked over the Creed very briefly. It seems orthodox.

2) Mary is the mother of Jesus who is also my Lord, correct.

I am reformed in my theology but not a cessationist. A Calvinist if I may

Interestingly, while BDAG (2000), the authoritative NT lexicon, says re: menoun

μενοῦν (also μὲν οὖν) Lk chapter 11 verse 28 (for negative s. οὐ μὲν οὖν) and μενοῦνγε (also μενοῦν γε), particles used esp. in answers, to emphasize or correct (B-D-F §450, 4; Rob. 1151f), even—contrary to earlier Gk. usage—at the beginning of a clause (Phryn. 342 Lob. [322 R.]) rather, on the contrary (Soph., Aj. 1363; Pla., Crito 44b; X., Cyr. 8, 3, 37) Lk chapter 11:28 v.l. Indeed Ro chapter 10:18. ἀλλὰ μενοῦνγε more than that Phil chapter 3 verse 8. μενοῦνγε σὺ τίς εἶ … ; on the contrary, who are you … ? (or, who in the world are you to [take issue with God]?) Ro chapter 9:20.—M-M.
Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (630). Chicago: University of Chicago Press.

i.e., agreeing that its meaning in Luke chapter 11 verse 28 is “rather, on the contrary,” Frederick Danker’s new (2009) Concise Greek-English Lexicon (Danker is the “D” in BDAG, the just-cited lexicon) is now saying that the words/particles mean “particle used in response with emphatic feeling indeed! (i.e., he lists no sense of “rather, contrary to”) and translates Luke chapter 11 verse 28 as: “all the more blessed.”

Dr. Ann Nyland, who has done a lot of work with the papyri, notes in her translation of this verse that the word is “a compound particle to indicate agreement with preceding statement but virtually correcting it in the sense of, “That may be true, but…”"

I. Howard Marshall’s NIGTC Commentary on Luke goes with “nay, rather”

Darrell Bock in his Baker Exegetical Commentary on Luke writes:

The connective μενοῦν (menoun) has three possible senses (Fitzmyer 1985: 928): (1) an adversative meaning “on the contrary,” thus rejecting the previous remark (Manson 1949: 88; Marshall 1978: 482); (2) an affirmation meaning “indeed” (as in Phil. chapter 3 verse 8); or (3) a correction meaning “yes, but rather” (Luce 1933: 216; Arndt 1956: 302; Plummer 1896: 306; Danker 1988: 235; Schneider 1977a: 269). The first meaning is not likely, since Luke has already affirmed such a blessing (Luke chapter 1 verses 42, 48) and elsewhere uses οὐχί, λέγω ὑμῖν (ouchi, legō hymin, no, I say to you) to express rejection of an idea (12:51; 13:3, 5; Fitzmyer 1985: 928). The sense is not complete affirmation either. Rather, the woman’s remark is correct, but not exhaustive. The recent examples provided by Jesus’ teaching about the Samaritan, Mary, and prayer are but three illustrations of what is expected of disciples (Schneider 1977a: 269). Blessing resides in obedient response, whether in care for others, in attention to Jesus, or in discourse with God.
Bock, D. L. (1996). Luke Volume 2: 9:51-24:53. Baker exegetical commentary on the New Testament (1094–1095). Grand Rapids, Mich.: Baker Books.

The New American Commentary says:

11:28 Blessed rather. The meaning of the Greek term “rather” (menoun) is unclear. It is used only four times in the NT, but it has three possible meanings: (1) adversative—“on the contrary,” or “no, but rather,” as in Rom chapter 9 verse 20; 10:18. This would repudiate the blessing of Jesus’ mother by the woman in the crowd. (2) Affirmative—“indeed,” as in Phil chapter 3 verse 8. This would agree with the woman’s blessing and identify Jesus’ mother as an example of one who hears God’s word and obeys it. (3) Corrective—“yes, but rather.” This would show that although the blessing is correct, there is a greater blessing available to those who believe. Usually if Luke wanted to express the adversative meaning (1), he used ouchi and legō hymin (cf. Luke chapter 12:51; chapter 13:3, 5), and if he wanted to express the affirmative meaning (2), he used nai (cf. 7:26; 10:21; 11:51; 12:5). The third meaning is therefore more likely. An expanded translation of this sentence would read: “What you have said is true as far as it goes. But Mary’s blessedness does not consist simply in her relationship with me, but in the fact that she heard the word of God and kept it, which is where true blessedness lies.”74
Stein, R. H. (2001). Vol. 24: Luke (electronic ed.). Logos Library System; The New American Commentary (333). Nashville: Broadman & Holman Publishers.

Thus it appears to me that I was premature in earlier insisting that it meant “rather, contrary to.” While this may be its meaning here, other resources (as I said, I had access to only a couple during the day) suggest other possibilities, including the defense of Mary’s blessedness in Jesus’ remark.

μενοῦν (also μὲν οὖν) Lk 11:28 (for negative s. οὐ μὲν οὖν) and μενοῦνγε (also μενοῦν γε), particles used esp. in answers, to emphasize or correct (B-D-F §450, 4; Rob. 1151f), even—contrary to earlier Gk. usage—at the beginning of a clause (Phryn. 342 Lob. [322 R.]) rather, on the contrary (Soph., Aj. 1363; Pla., Crito 44b; X., Cyr. 8, 3, 37) Lk chapter 11:28 v.l. Indeed Ro chapter 10:18. ἀλλὰ μενοῦνγε more than that Phil 3:8. μενοῦνγε σὺ τίς εἶ … ; on the contrary, who are you … ? (or, who in the world are you to [take issue with God]?) Ro chapter 9:20.—M-M.
Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (630). Chicago: University of Chicago Press.

i.e., agreeing that its meaning in Luke chapter 11 verse 28 is “rather, on the contrary,” Frederick Danker’s new (2009) Concise Greek-English Lexicon (Danker is the “D” in BDAG, the just-cited lexicon) is now saying that the words/particles mean “particle used in response with emphatic feeling indeed! (i.e., he lists no sense of “rather, contrary to”) and translates Luke chapter 11 verse 28 as: “all the more blessed.”

Dr. Ann Nyland, who has done a lot of work with the papyri, notes in her translation of this verse that the word is “a compound particle to indicate agreement with preceding statement but virtually correcting it in the sense of, “That may be true, but…”"

I. Howard Marshall’s NIGTC Commentary on Luke goes with “nay, rather”

Darrell Bock in his Baker Exegetical Commentary on Luke writes:

The connective μενοῦν (menoun) has three possible senses (Fitzmyer 1985: 928): (1) an adversative meaning “on the contrary,” thus rejecting the previous remark (Manson 1949: 88; Marshall 1978: 482); (2) an affirmation meaning “indeed” (as in Phil. chapter 3 verse 8); or (3) a correction meaning “yes, but rather” (Luce 1933: 216; Arndt 1956: 302; Plummer 1896: 306; Danker 1988: 235; Schneider 1977a: 269). The first meaning is not likely, since Luke has already affirmed such a blessing (Luke chapter 1 verses 42, 48) and elsewhere uses οὐχί, λέγω ὑμῖν (ouchi, legō hymin, no, I say to you) to express rejection of an idea (12:51; 13:3, 5; Fitzmyer 1985: 928). The sense is not complete affirmation either. Rather, the woman’s remark is correct, but not exhaustive. The recent examples provided by Jesus’ teaching about the Samaritan, Mary, and prayer are but three illustrations of what is expected of disciples (Schneider 1977a: 269). Blessing resides in obedient response, whether in care for others, in attention to Jesus, or in discourse with God.
Bock, D. L. (1996). Luke Volume 2: 9:51-24:53. Baker exegetical commentary on the New Testament (1094–1095). Grand Rapids, Mich.: Baker Books.

The New American Commentary says:

11:28 Blessed rather. The meaning of the Greek term “rather” (menoun) is unclear. It is used only four times in the NT, but it has three possible meanings: (1) adversative—“on the contrary,” or “no, but rather,” as in Rom 9:20; 10:18. This would repudiate the blessing of Jesus’ mother by the woman in the crowd. (2) Affirmative—“indeed,” as in Phil chapter 3 verse 8. This would agree with the woman’s blessing and identify Jesus’ mother as an example of one who hears God’s word and obeys it. (3) Corrective—“yes, but rather.” This would show that although the blessing is correct, there is a greater blessing available to those who believe. Usually if Luke wanted to express the adversative meaning (1), he used ouchi and legō hymin (cf. Luke chapter 12:51; chapter 13:3, 5), and if he wanted to express the affirmative meaning (2), he used nai (cf. 7:26; 10:21; 11:51; 12:5). The third meaning is therefore more likely. An expanded translation of this sentence would read: “What you have said is true as far as it goes. But Mary’s blessedness does not consist simply in her relationship with me, but in the fact that she heard the word of God and kept it, which is where true blessedness lies.”74
Stein, R. H. (2001). Vol. 24: Luke (electronic ed.). Logos Library System; The New American Commentary (333). Nashville: Broadman & Holman Publishers.

Thus it appears to me that I was premature in earlier insisting that it meant “rather, contrary to.” While this may be its meaning here, other resources (as I said, I had access to only a couple during the day) suggest other possibilities, including the defense of Mary’s blessedness in Jesus’ remark.

“At the moment the Roman Catholic Church condemned the biblical doctrine of justification by faith alone, she denied the gospel and ceased to be a legitimate church, regardless of all the rest of her affirmations of Christian orthodoxy. To embrace her as an authentic church while she continues to repudiate the biblical doctrine of salvation is a fatal attribution.”

The term itself, while it has given rise to Mary worship in both the Eastern church and western Romanism, has also a specific purpose in the creed. Against the error of Nestorius who taught two distinct persons, a human and divine, it was necessary to maintain that it was truly the Son of God united to the human nature who was born of Mary. Mary did therefore carry in her womb the Son of God united to the human nature, and in that sense only may be said to be the mother of God, when she brought forth her first born son after the flesh and laid him in a manger, Luke 2:7.

The Son of God did not come upon the man Jesus as a distinct human person. Nor did the Son of God leave Jesus on the cross in His suffering and death. Both of these errors have repeatedly troubled the Christian church and are a denial of Jesus Christ as the true Savior. It belongs to certain Gnostic heresies, already found in the early church, with which John contends in I John 4:1-4. The denial of the true incarnation of the Son of God in the human nature is according to I John 4:3 of the spirit of Antichrist. This corrupt error, in a garbled form from the Nestorian sect, has also made its way into the Koran. It is not authentic Christian doctrine.

At the same time the perversion of the role of Mary which developed in both East and West justly gives rise to reservations about this expression however it is limited. It is, in part, for this reason that the creed is not named in the Confession of Faith. The sound doctrine of the creed is taken up in the Confession of Faith, rather than the creed itself.