In response to appeals to Matthew 1:25:
First of all we must remember that the Bible was not written in English. The word translated "TILL" in this verse is the same word translated "UNTIL" (or "unto" in the KJV) in Matthew 28:20: "...And behold I am with you always, even UNTIL the end of the age."
Following your logic, we would have to assume that this teaches that after the end of the age Christ will no longer be with us. Also even in English, when we say "Joe did not repent TILL the day he died"obviously he did not repent afterwards either.
The point of the verse you have cited is plain. It leaves no room for doubting that Christ was not the result of relations between the Virgin Mary and St. Josephit says nothing about what happened thereafter, one way or the other.
St. Jerome wrote a very detailed treatise on this subject that one can find in several readily available translationsit is titled "
The Perpetual Virginity of Blessed Mary".
Not only was this view held universally in the Early Church, but the Early Reformers all believed it as well. John Wesley did too.
The NT does it say that the Virgin Mary and St. Joseph ever moved beyond betrothal. The Bible speaks of St. Joseph's "espoused" wifebut never mentions anything beyond it.
The rite of betrothal, the Traditional understanding thereof is that a betrothal gives a couple all the responsibilities of marriage, but none of the privileges. Once betrothed, one can only break the betrothal with a divorce. Nevertheless, the couple were not permitted to have marital relations until after the marriage ceremony.
In response to the question of whether or not this doctrine only brings glory to the Virgin Mary, and not to God:
This doctrine is not taught for the sake of upholding the sanctity of the Virgin Mary, but because of the uniqueness and holiness of her Son. Consider the following verse:
"Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut." (Ezekiel 44:2).
This has always been interpreted by the Fathers of the Church to be a typological reference to the Virgin Mary and the Incarnation. When we consider that God took flesh from the Virgin's womb, it is not difficult to imagine that this womb would remain virgin.
The bottom line is this has been the consistent and universal view of the Church from the time of the Apostles until today.
This does not mean that sex is dirty, though the Apostles taught that it was better to remain in virginitythough only those who can accept such a life are called to do so. Certainly some are called to this life, and it is blessed by God.
Why then did the Virgin need St. Joseph? That question is valid even if one believes she had other children laterwhy did she need St. Joseph to give birth to Christ. The answer is obvious: virgins do not as a rule give birth, and Christ would likely have grown up an orphan had he been born to a single mother.
You said: "Mary had other children. James is called
The Lord's brother. The brothers and sisters who came for Jesus while he was teaching are
not cousins as catholic footnotes try to make out, like there is no Greek word for brother."
These brothers were the children of St. Joseph's brother Cleopas (as the second century Palestinian Christian history Hegessipus records), and if as St. Jerome contends Cleopas had reposed and St. Joseph had taken his brothers widow and children under his care (as was Jewish custom) then these children would of course be called brothers and sisters of our Lord.
Also, I will again point out that the Bible only refers to the Virgin Mary and St. Joseph as being "betrothed" or "espoused". Unless they were subsequently married, they had all the responsibilities of marriage, but would have sinned to have had marital relations with one another. It is clear from the Gospels that they were still
only betrothed when they left Nazareth and when the Virgin was "Great with child".
You said: "There's no need to be that specific. Can't it be understood from several Scripture passages (John 2:12; Matthew 12:46; Mark 3:31; Luke 8:19; especially Matthew 13:55,56 and Mark 6:3,4; etc.) that what's referred to are Mary and Joseph's offsprings?"
How do you deal with the Mary who is not Christ's mother but who also just happens to be the Virgin Mary's sister and who happens to have kids with the same names as Christ's brothers? How do you deal with the very early testimony of Hegesippus who states plainly that the brethren of the Lord were the Children of St. Joseph's brother Cleopas and his wife Mary?"
See: Matt 27:56, Mark 15:40, 16:1; Luke 24:10; John 19:25 The Matthew account has Mary the mother of James and Joseph. Mark has Mary the mother of James the Less and Joses. John has "his mother and his mother's sister, Mary the wife of Clopas". All accounts mention Mary Magdalene separately and Matthew mentions the mother of the sons of Zebedee (who could not also be married to Clopas). This suggests that Mary the wife of Clopas, who is Mary's sister, is the mother of James and Joses, etc.
[Eusebius'
Ecclesiastical History 3:11] "After the martyrdom of James and the conquest of Jerusalem which immediately followed, it is said that those of the apostles and the disciples of the Lord that were still living came together from all directions, with those that were related to the Lord according to the flesh (for the majority of them also were still alive), to take counsel as to who was worthy to succeed James. They all with once consent pronounced Symeon, the Son of Cleopas, of whom the Gospel also makes mention, to be worthy of the episcopal throne of that parish. He was a cousin, as they say, of the Savior. For Hegesippus records that Cleopas was a brother of Joseph." [note: Hegesippus was a 2nd Century Palestinian Jew. Eusebius preserves one of the few fragments left of his works, since he had access to the great library of Ceasarea and of Alexandriathe contents of which were mostly lost later.]