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1. I don't reject it. I actually don't reject anything in Catholicism.
Dogma standards aside, no presentation of fact exists, only presentation of belief in the supposed fact.
Dogma standards aside, no presentation of fact exists, only presentation of belief in the supposed fact.
Greetings Thekla! Have you seen this thread yetwhich means, it doesn't suit your standards; ok![]()
Wooweee! Bookmark that post ladies and germs!
It will no doubt come in handy later.
I have a study on that, but it relates to the Jewish/Hebrew book of Revelation.yeah
(did anyone bring up the stone in Daniel 2:34, and 45 ? a prophecy of the virgin birth)
Yeah, JTB is a tough act to follow alright and pretty feisty too.yeah.... if you are the great great.....great nephew of St. John the Baptist you can stand to that standard ....![]()
which makes it ever more obvious that you are here to imply contraversy... rather to "state" your posistion....as you admit to have "no position".... That is why no one seems to engage with you since ...you have "no poisition" ....
The Ever-Virginity of the Mother of God
Fr. John Hainsworth
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LAST year for the Feast of the Nativity, I gave a lecture about one of the central claims of the Christian faith: the Virgin Birth of Christ. This was all well until I used in passing the phrase “ever-virgin” with reference to the Lord’s Mother. Someone asked, “Do you actually mean that Mary remained a virgin after Jesus’ birth?” I said yes, that is what the Orthodox Church teaches. The look of surprised bemusement on the audience’s faces said it all. The miracle of the Virgin Birth is one thing, but lifelong abstinence from sexuality? That’s impossible!
The lives of monastics and ascetics around the world and throughout history attest to the fact that of course it is possible. Sexual purity is only one of many challenges set for these spiritual warriors, and for many, perhaps most of them, it is not the greatest. The Orthodox have no difficulty, then, considering the ever-virginity of Mary a nonnegotiable fact and its alternative unthinkable. But why should this necessarily be so? Why insist on the idea that Mary (who was married, after all) did not go on to have a “normal” married life?
A Consistent and Unbroken Tradition
The question could be inverted. Why not believe in her ever-virginity? The Eastern Church has witnessed to the perpetual virginity of the Theotokos steadfastly for two thousand years and shows no sign of tiring. In the West, the idea was largely undisputed until late in the Reformation; even Luther and Calvin accepted the tradition.
Indeed, to suggest (a) that the tradition about her perpetual virginity could have been introduced after apostolic times, (b) that this tradition would have gone little noticed by a Church in the throes of questioning everything about what it believed in the first millennium, (c) that such a novel tradition should be considered inconsequential enough to pass without discussion before it became universally proclaimed, and (d) that such a tradition should have no discernible literary or geographical origin and yet be universally accepted from very early in the Church’s history, is to form a very unlikely hypothesis.
An early first-century popular rabbinical tradition (first recorded by Philo, 20 BC–AD 50) notes that Moses “separated himself” from his wife Zipporah when he returned from his encounter with God in the burning bush. Another rabbinical tradition, concerning the choosing of the elders of Israel in Numbers 7, relates that after God had worked among them, one man exclaimed, “Woe to the wives of these men!” I cannot imagine that the fellow to the left of him replied, “What do you mean, Joe?” The meaning of the statement would have been immediately apparent.
Whether these stories relate actual events or not, they express the popular piety in Israel at the time of the birth of Christ. That culture understood virginity and abstinence not as a mere rejection of something enjoyable—to what end?—but as something naturally taken up by one whose life has been consecrated by the Lord’s Spirit to be a vessel of salvation to His people. The intervening centuries of social, religious, and philosophical conditioning have made us suspicious of virginity and chastity in a way that no one in the Lord’s time would have been.