Here's some history from Schaff:
It was felt—and this feeling is shared by many devout Protestants—to be irreconcilable with her dignity and the dignity of Christ, that ordinary children should afterward proceed from the same womb out of which the Saviour of the world was born. The name perpetua virgo, ἀεὶ παρθένος, was thenceforth a peculiar and inalienable predicate of Mary. After the fourth century it was taken not merely in a moral sense, but in the physical also, as meaning that Mary conceived and produced the Lord
clauso utero.
783783 Tertullian(De carne Christi, c. 23: Virgo quantum a viro;
non virgo quantum a partu), Clement of Alex. (Strom. vii. p. 889), and even Epiphanius (Haer. lxxviii. § 19, where it is said of Christ:Οὗτός ἐστινἀληθῶς ἀνοίγωνμήτρανμητρός), were still of another opinion on this point.
Ambroseof Milan is the first, within my knowledge, to propound this miraculous view (Epist. 42 ad Siricium). He appeals to Ezek. xliv. 1-3, taking the east gate of the temple, which must remain closed because Jehovah passed through it, to refer typically to Mary.“Quos est haec porta, nisi Maria? Ideo clausa, quia virgo. Porta igitur Maria, per quam Christus intravit in hunc mundum.” De inst. Virg. c. 8 (Op. ii. 262). So Ambrosealso in his hymn, ” A solis ortus cardine,“and Jerome, Adv. Pelag. l. ii. 4. The resurrection of Jesus from the closed tomb and the entrance of the risen Jesus through the closed doors, also, was often used as an analogy. The fathers assume that the stone which sealed the Saviour’s tomb, was not rolled away till after the resurrection, and they draw a parallel between the sealed tomb from which He rose to everlasting life, and the closed gate of the Virgin’s womb from which He was born to earthly life. Jerome,
Comment. in Matth. xxvii. 60: ” Potest novum sepulchrum Mariae virginalem uterum demonstrare.” Gregory the Great: ” Ut ex clauso Virginis utero natus, sic ex clauso sepulchro resurrexit in quo nemo conditus fuerat, et postquam resurrexisset, se per clausas fores in conspectum apostolorum induxit.”
Subsequently the catholic view, consistently, removed every other incident of an ordinary birth, such as pain and the flow of blood. While Jeromestill would have Jesus born under all ” naturae contumeliis,“John Damascenus says (De orth. fide, iv. 14): ” Since this birth was not preceded by any [carnal] pleasure, it could also have been followed by no pangs.” Here, too, a passage of prophecy must serve as a proof:
Is. lxvi. 7: ” Before she travailed, she brought forth,”&c. This, of course, required the supposition of a miracle, like the passage of the risen Jesus through the closed doors.
http://www.ccel.org/ccel/schaff/hcc3.iii.x.viii.html
Scripture says Christ opened the womb, while the EV dogma states the womb remained closed. Amazing.
