The "ever-virgin" Mary?

[orthodox4life]

One of the greatest misconceptions about the Ever-Virgin Mary is that she bore children after Jesus. Those who support this claim refer to the biblical passages which mention the "brethren of the Lord”. Neither the Gospel, upon investigation, nor the early Christians attest to the notion that Mary bore other children besides Jesus. Take the time to read this document in its entirety. Not to be right, rather, to learn truth.

An important historical document which supports the teaching of Mary’s perpetual virginity is the Protoevangelium of James, which was written probably less than sixty years after the conclusion of Mary’s earthly life (around A.D. 120), when memories of her life were still vivid in the minds of many. The Protoevangelium is also known as “The Infancy of James”, or a Book of the Apocrypha (The Apocrypha are also known as the Lost Books).

Some scholars believe that the principal aim of the whole writing [Protoevangelium of James] is to prove the perpetual and inviolate virginity of Mary before, in, and after the birth of Christ.

To begin with, the Protoevangelium records that when Mary’s birth was prophesied, her mother, St. Anne, vowed that she would devote the child to the service of the Lord, as Samuel had been by his mother (1 Sam. 1:11). Mary would thus serve the Lord at the Temple, as women had for centuries (1 Sam. 2:22), and as Anna the prophetess did at the time of Jesus’ birth (Luke 2:36–37). A life of continual, devoted service to the Lord at the Temple meant that Mary would not be able to live the ordinary life of a child-rearing mother. Rather, she was vowed to a life of perpetual virginity.

However, due to considerations of ceremonial cleanliness, it was eventually necessary for Mary, a consecrated "virgin of the Lord," to have a guardian or protector who would respect her vow of virginity. Thus, according to the Protoevangelium, Joseph, an elderly widower who already had children, was chosen to be her spouse. This would also explain why Joseph was apparently dead by the time of Jesus’ adult ministry, since he does not appear during it in the gospels, and since Mary is entrusted to John, rather than to her husband Joseph, at the crucifixion (John 19:27).

According to the Protoevangelium, Joseph was required to regard Mary’s vow of virginity with the utmost respect. The gravity of his responsibility as the guardian of a virgin was indicated by the fact that, when she was discovered to be with child, he had to answer to the Temple authorities, who thought him guilty of defiling a virgin of the Lord. Mary was also accused of having forsaken the Lord by breaking her vow.

The perpetual virginity of Mary has always been reconciled with the biblical references to Christ’s brethren through a proper understanding of the meaning of the term "brethren”. The understanding that the brethren of the Lord were Jesus’ stepbrothers (children of Joseph) rather than half-brothers (children of Mary) was the most common one until the time of Jerome (fourth century). It was Jerome who introduced the possibility that Christ’s brethren were actually his cousins, since in the Jewish culture cousins were also referred to as "brethren”.

Today many are unaware of these early beliefs regarding Mary’s virginity and the proper interpretation of "the brethren of the Lord”. Interestingly enough, the Protestant Reformers themselves—Martin Luther, John Calvin, and Ulrich Zwingli—honored the perpetual virginity of Mary and recognized it as the teaching of the Bible, as have other, more modern Protestants.

The Protoevangelium of James

"And behold, an angel of the Lord stood by [St. Anne], saying, ‘Anne! Anne! The Lord has heard your prayer, and you shall conceive and shall bring forth, and your seed shall be spoken of in all the world.’ And Anne said, ‘As the Lord my God lives, if I beget either male or female, I will bring it as a gift to the Lord my God, and it shall minister to him in the holy things all the days of its life.’ . . . And [from the time she was three] Mary was in the temple of the Lord as if she were a dove that dwelt there" (Protoevangelium of James 4, 7 [A.D. 120]).

"And when she was twelve years old there was held a council of priests, saying, ‘Behold, Mary has reached the age of twelve years in the temple of the Lord. What then shall we do with her, lest perchance she defile the sanctuary of the Lord?’ And they said to the high priest, ‘You stand by the altar of the Lord; go in and pray concerning her, and whatever the Lord shall manifest to you, that also will we do.’ . . . and he prayed concerning her, and behold, an angel of the Lord stood by him saying, ‘Zechariah! Zechariah! Go out and assemble the widowers of the people and let them bring each his rod, and to whomsoever the Lord shall show a sign, his wife shall she be. . . . And Joseph [was chosen]. . . . And the priest said to Joseph, ‘You have been chosen by lot to take into your keeping the Virgin of the Lord.’ But Joseph refused, saying, ‘I have children, and I am an old man, and she is a young girl’".

"And Annas the scribe came to him [Joseph] . . . and saw that Mary was with child. And he ran away to the priest and said to him, ‘Joseph, whom you did vouch for, has committed a grievous crime.’ And the priest said, ‘How so?’ And he said, ‘He has defiled the virgin whom he received out of the temple of the Lord and has married her by stealth’". "And the priest said, ‘Mary, why have you done this? And why have you brought your soul low and forgotten the Lord your God?’ . . . And she wept bitterly saying, ‘As the Lord my God lives, I am pure before him, and know not man’".

 

[drstevej]

Interestingly enough, the Protestant Reformers themselves—Martin Luther, John Calvin, and Ulrich Zwingli—honored the perpetual virginity of Mary and recognized it as the teaching of the Bible, as have other, more modern Protestants.

Please document that assertion that these men viewed this as the teaching of the Bible. None of them accepted the Protoevangelium of James as Scripture.

 

[orthodox4life]

I didn't say they recognized it as scripture. It is recognized as an accepted historical document. The same can be said for the "apocrypha" by the Church of the Nazarene(broke from Methodists).

 

[orthodox4life]

I could go more in depth with documents but the character and link restrictions prevent me from doing so.

 

[2ducklow]

I heard that perpetual virgin just meant that Mary just got revirginized over and over (perpetually). You know just like the eternally begotten Jesus. Jesus just gets rebegotten over and over for all eternity. well mary gets revirginized over and over for all eternity.

kind of a hard pill to swallow to say that Mary's husband never had sex with her.

 

[orthodox4life]

What really hurts the protestants is that they don't look to accepted historical documents. Because of that they are limited on the information they have to determine the true context of scripture. One thing in scripture you may notice is that Joseph wasn't around during the crucifixion of Jesus as he isn't mentioned in the scriptures at that time. This is a small bit of evidence that Joseph was older than Mary. The Protoevangelism of James states that Mary was raised in the temple and took a vow of chastity. When she became of age to leave the temple, Joseph was selected as a guardian via marriage to protect her virginity. It goes on to say that Joseph was a widower and that he had children from his previous marriage.

 

[drstevej]

What really hurts the protestants is that they don't look to accepted historical documents. Because of that they are limited on the information they have to determine the true context of scripture.

Not so. Demonstrate that The Protoevangelium of James is an accepted historical document.

 

[orthodox4life]

It would take a lot of time to hit every protestants doctrine of beliefs and get that information. But I will say that as a former protestant minister in the church of the Nazarene that the apocrypha are accepted. I can provide New Testament references to the apocryphal books if you like.

Outside of that I would say to check with the organization you're affiliated with and see if they are as not all are.

 

[drstevej]

It would take a lot of time to hit every protestants doctrine of beliefs and get that information. But I will say that as a former protestant minister in the church of the Nazarene that the apocrypha are accepted. I can provide New Testament references to the apocryphal books if you like.

Outside of that I would say to check with the organization you're affiliated with and see if they are as not all are.

I have a PhD in Reformation history. I think you are making unsubstantiated, sweeping statements.

 

[orthodox4life]

1. The Lord's Prayer‐‐forgive us our debt as we forgive those who are in debt to us, Sirach 28:2
2. Matt. 2:16 ‐ Herod's decree of slaying innocent children was prophesied in Wis. 11:7 ‐ slaying
the holy innocents.
3. Matt 5:6 from Sirach 24:21
4. Matt 5:8 from 2 Esdras 7:98
5. Matt 5:12 from Sirach 2:8
6. Matt 5:43 from Sirach 12:4‐7
7. Matt 5:45 from Sirach 4:10
8. Matt. 6:19‐20 ‐ Jesus' statement about laying up for yourselves treasure in heaven follows Sirach
29:11 ‐ lay up your treasure.
9. Matt.. 7:12 ‐ Jesus' golden rule "do unto others" is the converse of Tobit 4:15 ‐ what you hate,
do not do to others.
10. Matt. 7:16,20 ‐ Jesus' statement "you will know them by their fruits" follows Sirach 27:6 ‐ the
fruit discloses the cultivation.
11. Matt. 9:36 ‐ the people were "like sheep without a shepherd" is same as Judith 11:19 ‐ sheep
without a shepherd.
12. Matt. 11:25 ‐ Jesus' description "Lord of heaven and earth" is the same as Tobit 7:18 ‐ Lord of
heaven and earth.
13. Matt. 12:42 ‐ Jesus refers to the Wisdom of Solomon which was recorded and made part of the
deuterocanonical books.
14. Matt. 16:18 ‐ Jesus' reference to the "power of death" and "gates of Hades" references Wisdom
16:13.
15. Matt. 22:25; Mark 12:20; Luke 20:29 ‐ Gospel writers refer to the canonicity of Tobit 3:8 and
7:11 regarding the seven brothers.
16. Matt. 24:15 ‐ the "desolating sacrilege" Jesus refers to is also taken from 1 Macc. 1:54 and 2
Macc. 8:17.
17. Matt. 24:16 ‐ let those "flee to the mountains" is taken from 1 Macc. 2:28.
18. Matt. 27:43 ‐ if He is God's Son, let God deliver him from His adversaries follows Wisdom 2:18.
19. Mark 4:5,16‐17 ‐ Jesus' description of seeds falling on rocky ground and having no root follows
Sirach 40:15.
20. Mark 9:48 ‐ description of hell where their worm does not die and the fire is not quenched
references Judith 16:17.
21. Luke 1:42 ‐ Elizabeth's declaration of Mary's blessedness above all women follows Uzziah's
declaration in Judith 13:18.
22. Luke 1:52 ‐ Mary's magnificent addressing the mighty falling from their thrones and replaced by
lowly follows Sirach 10:14.
23. Luke 2:29 ‐ Simeon's declaration that he is ready to die after seeing the Child Jesus follows Tobit
11:9.
24. Luke 13:29 ‐ the Lord's description of men coming from east and west to rejoice in God follows
Baruch 4:37.
25. Luke 21:24 ‐ Jesus' usage of "fall by the edge of the sword" follows Sirach 28:18.
26. Luke 24:4 and Acts 1:10 ‐ Luke's description of the two men in dazzling apparel reminds us of 2
Macc. 3:26.
27. John 1:3 ‐ all things were made through Him, the Word, follows Wisdom 9:1.
28. John 3:13 ‐ who has ascended into heaven but He who descended from heaven references
Baruch 3:29.
29. John 4:48; Acts 5:12; 15:12; 2 Cor. 12:12 ‐ Jesus', Luke's and Paul's usage of "signs and wonders"
follows Wisdom 8:8.
30. John 5:18 ‐ Jesus claiming that God is His Father follows Wisdom 2:16.
31. John 6:35‐59 ‐ Jesus' Eucharistic discourse is foreshadowed in Sirach 24:21.
32. John 10:22 ‐ the identification of the feast of the dedication is taken from 1 Macc. 4:59.
33. John 10:36 – Jesus accepts the inspiration of Maccabees as He analogizes the Hanukkah
consecration to His own consecration to the Father in 1 Macc. 4:36.
34. John 15:6 ‐ branches that don't bear fruit and are cut down follows Wis. 4:5 where branches are
broken off.
35. Acts 1:15 ‐ Luke's reference to the 120 may be a reference to 1 Macc. 3:55 ‐ leaders of tens /
restoration of the twelve.
36. Acts 10:34; Rom. 2:11; Gal. 2:6 ‐ Peter's and Paul's statement that God shows no partiality
references Sirach 35:12.
37. Acts 17:29 ‐ description of false gods as like gold and silver made by men follows Wisdom 13:10.
38. Rom 1:18‐25 ‐ Paul's teaching on the knowledge of the Creator and the ignorance and sin of
idolatry follows Wis. 13:1‐10.
39. Rom. 1:20 ‐ specifically, God's existence being evident in nature follows Wis. 13:1.
40. Rom. 1:23 ‐ the sin of worshipping mortal man, birds, animals and reptiles follows Wis. 11:15;
12:24‐27; 13:10; 14:8.
41. Rom. 1:24‐27 ‐ this idolatry results in all kinds of sexual perversion which follows Wis. 14:12,24‐
27.
42. Rom. 4:17 ‐ Abraham is a father of many nations follows Sirach 44:19.
43. Rom. 5:12 ‐ description of death and sin entering into the world is similar to Wisdom 2:24.
44. Rom. 9:21 ‐ usage of the potter and the clay, making two kinds of vessels follows Wisdom 15:7.
45. 1 Cor. 2:16 ‐ Paul's question, "who has known the mind of the Lord?" references Wisdom 9:13.
46. 1 Cor. 6:12‐13; 10:23‐26 ‐ warning that, while all things are good, beware of gluttony, follows
Sirach 36:18 and 37:28‐30.
47. 1 Cor. 8:5‐6 ‐ Paul acknowledging many "gods" but one Lord follows Wis. 13:3.
48. 1 Cor. 10:1 ‐ Paul's description of our fathers being under the cloud passing through the sea
refers to Wisdom 19:7.
49. 1 Cor. 10:20 ‐ what pagans sacrifice they offer to demons and not to God refers to Baruch 4:7.
50. 1 Cor. 15:29 ‐ if no expectation of resurrection, it would be foolish to be baptized on their behalf
follows 2 Macc. 12:43‐45.
51. Eph. 1:17 ‐ Paul's prayer for a "spirit of wisdom" follows the prayer for the spirit of wisdom in
Wisdom 7:7.
52. Eph. 6:14 ‐ Paul describing the breastplate of righteousness is the same as Wis. 5:18. See also
Isaiah 59:17 and 1 Thess. 5:8.
53. Eph. 6:13‐17 ‐ in fact, the whole discussion of armor, helmet, breastplate, sword, shield follows
Wis. 5:17‐20.
54. 1 Tim. 6:15 ‐ Paul's description of God as Sovereign and King of kings is from 2 Macc. 12:15;
13:4.
55. 2 Tim. 4:8 ‐ Paul's description of a crown of righteousness is similar to Wisdom 5:16.
56. Heb. 4:12 ‐ Paul's description of God's word as a sword is similar to Wisdom 18:15.
57. Heb. 11:5 ‐ Enoch being taken up is also referenced in Wis 4:10 and Sir 44:16. See also 2 Kings
2:1‐13 & Sir 48:9 regarding Elijah.
58. Heb 11:35 ‐ Paul teaches about the martyrdom of the mother and her sons described in 2 Macc.
7:1‐42.
59. Heb. 12:12 ‐ the description "drooping hands" and "weak knees" comes from Sirach 25:23.
60. James 1:19 ‐ let every man be quick to hear and slow to respond follows Sirach 5:11.
61. James 2:23 ‐ it was reckoned to him as righteousness follows 1 Macc. 2:52 ‐ it was reckoned to
him as righteousness.
62. James 3:13 ‐ James' instruction to perform works in meekness follows Sirach 3:17.
63. James 5:3 ‐ describing silver which rusts and laying up treasure follows Sirach 29:10‐11.
64. James 5:6 ‐ condemning and killing the "righteous man" follows Wisdom 2:10‐20.
65. 1 Peter 1:6‐7 ‐ Peter teaches about testing faith by purgatorial fire as described in Wisdom 3:5‐6
and Sirach 2:5.
66. 1 Peter 1:17 ‐ God judging each one according to his deeds refers to Sirach 16:12 ‐ God judges
man according to his deeds.
67. 2 Peter 2:7 ‐ God's rescue of a righteous man (Lot) is also described in Wisdom 10:6.
68. Rev. 1:4 – the seven spirits who are before his throne is taken from Tobit 12:15 – Raphael is one
of the seven holy angels who present the prayers of the saints before the Holy One.
69. Rev. 1:18; Matt. 16:18 ‐ power of life over death and gates of Hades follows Wis. 16:13.
70. Rev. 2:12 ‐ reference to the two‐edged sword is similar to the description of God's Word in
Wisdom 18:16.
71. Rev. 5:7 ‐ God is described as seated on His throne, and this is the same description used in
Sirach 1:8.
72. Rev. 8:3‐4 ‐ prayers of the saints presented to God by the hand of an angel follows Tobit
12:12,15.
73. Rev. 8:7 ‐ raining of hail and fire to the earth follows Wisdom 16:22 and Sirach 39:29.
74. Rev. 9:3 ‐ raining of locusts on the earth follows Wisdom 16:9.
75. Rev. 11:19 ‐ the vision of the ark of the covenant (Mary) in a cloud of glory was prophesied in 2
Macc. 2:7.
76. Rev. 17:14 ‐ description of God as King of kings follows 2 Macc. 13:4.
77. Rev. 19:1 ‐ the cry "Hallelujah" at the coming of the new Jerusalem follows Tobit 13:18.
78. Rev. 19:11 ‐ the description of the Lord on a white horse in the heavens follows 2 Macc. 3:25;
11:8.
79. Rev. 19:16 ‐ description of our Lord as King of kings is taken from 2 Macc. 13:4.
80. Rev. 21:19 ‐ the description of the new Jerusalem with precious stones is prophesied in Tobit
13:17.
81. Exodus 23:7 ‐ do not slay the innocent and righteous ‐ Dan. 13:53 ‐ do not put to death an
innocent and righteous person.
82. 1 Sam. 28:7‐20 – the intercessory mediation of deceased Samuel for Saul follows Sirach 46:20.
83. 2 Kings 2:1‐13 – Elijah being taken up into heaven follows Sirach 48:9.
84. 2 Tim. 3:16 ‐ the inspired Scripture that Paul was referring to include the deuterocanonical texts
that the Protestants removed. The books Baruch, Tobit, Maccabees, Judith, Sirach, Wisdom and
parts of Daniel and Esther were all included in the Septuagint that Jesus and the apostles used.
85. Sirach and 2 Maccabees – some Protestants argue these books are not inspired because the
writers express uncertainty about their abilities. But sacred writers are often humble about their
divinely inspired writings. See, for example, 1 Cor. 7:40 – Paul says he “thinks” that he has the
Spirit of God.

 

[orthodox4life]

The start of the Protestant Reformation at the beginning of the 16th century did not immediately bring about a rejection of the doctrine of perpetual virginity and several leaders of the Reformation provided varying degrees of support for it, at times without directly endorsing it.

The early Protestant reformers felt that Scripture required the acceptance of the virgin birth of Jesus, but only permitted the acceptance of perpetual virginity. Over time, many Protestant churches stopped teaching the doctrine and other Protestant churches denied it.

Early Reformers:
Martin Luther believed that Mary did not have other children and did not have any marital relations with Joseph. The Latin text of the 1537 Smalcald Articles, written by Martin Luther, used the term "Ever Virgin" to refer to Mary. The perpetual virginity of Mary was Luther's lifelong belief, even after he rejected other Marian doctrines.

Huldrych Zwingli directly supported perpetual virginity and wrote: "I firmly believe that [Mary], ... forever remained a pure, intact Virgin."Like Zwingli, the English reformers also supported the concept of perpetual virginity, but often varied on their reasons for the support.[69] Luther and Zwingli's support of perpetual virginity was endorsed by Heinrich Bullinger and was included in the 1566 Second Helvetic Confession.

John Calvin "was less clear-cut than Luther on Mary's perpetual virginity but undoubtedly favored it". He cautioned against "impious speculation" on the topic. In his commentary of Luke 1:34, he rejected as "unfounded and altogether absurd" the idea that Mary had made a vow of perpetual virginity, saying that "She would, in that case, have committed treachery by allowing herself to be united to a husband, and would have poured contempt on the holy covenant of marriage; which could not have been done without mockery of God" and adding that there is no evidence of the existence of such vows at the time. He rejected the argument based on the mention in Scripture of brothers of Jesus that Mary had other children.

The Anglican reformers of the 16th and 17th century supported perpetual virginity "on the basis of ancient Christian authority". In the 18th century, John Wesley, one of the founders of Methodism, also supported the doctrine and wrote that: "... born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin."

That is sort of a generalization but as a scholar you'll know what denominations came from the early reformers mentioned.

 

[Mark51]

The four Gospels, the Acts of Apostles, and two of Paul’s letters mention “the Lord’s brothers,” “the brother of the Lord,” “his brothers,” “his sisters,” naming four of the “brothers”: James, Joseph, Simon, and Judas. (Matthew 12:46; 13:55,[bless and do not curse]56; Mark 3:31; Luke 8:19; John 2:12; Acts 1:14; 1 Corinthians 9:5; Galatians 1:19) The majority of Bible scholars accept the cumulative evidence that Jesus had at least four brothers and two sisters and that all were offspring of Joseph and Mary by natural means after the miraculous birth of Jesus.