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<<  The Catechism of the Catholic Church Today!

The Catechism of the Catholic Church Today on Mary's Perpetual Virginity.

 

  • The Catechism Today
  • All the Church Fathers
  • From The Scriptures

 

 

This is what the Catechism of the Catholic Church states on this issue:

 

Mary's virginity

 

496 From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the Holy Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived "by the Holy Spirit without human seed". (Council of the Lateran (649): DS 503; cf. DS 10-64) The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like our own. Thus St. Ignatius of Antioch at the beginning of the second century says:

You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin,. . . he was truly nailed to a tree for us in his flesh under Pontius Pilate. . . he truly suffered, as he is also truly risen.

 

(St. Ignatius of Antioch, Ad Smyrn 1-2: Apostolic Fathers, ed. J. B. Lightfoot (London: Macmillan, 1889), II/2, 289-293; SCh 10, 154-156; cf. Romans 1:3; John 1:13.)

497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility: (Matthew 1 18-25; Luke 1:26-38) "That which is conceived in her is of the Holy Spirit", said the angel to Joseph about Mary his fiancee. (Matthew 1:20) The Church sees here the fulfillment of the divine promise given through the prophet Isaiah: "Behold, a virgin shall conceive and bear a son." (Isaiah 7:14 in the LXX, quoted in Matthew 1:23 [Greek])

 

498 People are sometimes troubled by the silence of St. Mark's Gospel and the New Testament Epistles about Jesus' virginal conception. Some might wonder if we were merely dealing with legends or theological constructs not claiming to be history. To this we must respond:

Faith in the virginal conception of Jesus met with the lively opposition, mockery or incomprehension of non-believers, Jews and pagans alike;

 

(cf. St. Justin, Dial., 99, 7: PG 6, 708-709; Origen, Contra Celsum 1, 32, 69: PG 11, 720-721; et al.)

so it could hardly have been motivated by pagan mythology or by some adaptation to the ideas of the age. The meaning of this event is accessible only to faith, which understands in it the "connection of these mysteries with one another" (Vatican I, Dei Filius 4: DS 3016) in the totality of Christ's mysteries, from his Incarnation to his Passover. St. Ignatius of Antioch already bears witness to this connection: "Mary's virginity and giving birth, and even the Lord's death escaped the notice of the prince of this world: these three mysteries worthy of proclamation were accomplished in God's silence." (St. Ignatius of Antioch, Ad Eph. 19, 1: AF II/2 76-80; SCh 10,88; cf. 1 Corinthians 2:8)

 

Mary - "ever-virgin"

 

499 The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man. (cf. Denzinger-Schonmetzer 291; 294; 427; 442; 503; 571; 1880) In fact, Christ's birth "did not diminish his mother's virginal integrity but sanctified it." (Vatican II, Lumen Gentium 57) And so the liturgy of the Church celebrates Mary as Aeiparthenos, the "Ever-virgin". (cf. Vatican II, Lumen Gentium 52)

 

500 Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. (cf. Mark 3:31-35; 6:3; 1 Corinthians 9:5; Galatians 1:19) The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, "brothers of Jesus", are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary". (Matthew 13:55; 28:1; cf. Matthew 27:56) They are close relations of Jesus, according to an Old Testament expression. (cf. Genesis 13:8; 14:16; 29:15; etc.)

 

501 Jesus is Mary's only son, but her spiritual motherhood extends to all men whom indeed he came to save:

"The Son whom she brought forth is he whom God placed as the first-born among many brethren, that is, the faithful in whose generation and formation she co-operates with a mother's love."

 

(Vatican II, Lumen Gentium 63; cf. John 19:26-27; Romans 8:29; Revelation 12:17)

Mary's virginal motherhood in God's plan

 

502 The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men.

 

503 Mary's virginity manifests God's absolute initiative in the Incarnation. Jesus has only God as Father. "He was never estranged from the Father because of the human nature which he assumed. . . He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures." (Council of Friuli (796): Denzinger-Schonmetzer 619; cf. Luke 2:48-49)

 

504 Jesus is conceived by the Holy Spirit in the Virgin Mary's womb because he is the New Adam, who inaugurates the new creation: "The first man was from the earth, a man of dust; the second man is from Heaven." (1 Corinthians 15:45,47) From his conception, Christ's humanity is filled with the Holy Spirit, for God "gives him the Spirit without measure." (John 3:34) From "his fullness" as the head of redeemed humanity "we have all received, grace upon grace." (John 1:16; cf. Colossians 1:18)

 

505 By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. "How can this be?" (Luke 1:34; cf. John 3:9) Participation in the divine life arises "not of blood nor of the will of the flesh nor of the will of man, but of God". (John 1:13) The acceptance of this life is virginal because it is entirely the Spirit's gift to man. The spousal character of the human vocation in relation to God (cf. 2 Corinthians 11:2) is fulfilled perfectly in Mary's virginal motherhood.

 

506 Mary is a virgin because her virginity is the sign of her faith "unadulterated by any doubt", and of her undivided gift of herself to God's will. (Vatican II, Lumen Gentium 63; cf. 1 Corinthians 7:34-35) It is her faith that enables her to become the mother of the Savior:

"Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ."

 

(St. Augustine, De virg., 3: PL 40, 398)

507 At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: "the Church indeed. . . by receiving the word of God in faith becomes herself a mother. By preaching and Baptism she brings forth sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse." (Vatican II, Lumen Gentium 64; cf. 63)

 

In Brief

 

510 Mary "remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin" (St. Augustine, Serm. 186, 1: PL 38, 999): with her whole being she is "the handmaid of the Lord". (Luke 1:38)

 

511 The Virgin Mary "cooperated through free faith and obedience in human salvation." (Vatican II, Lumen Gentium 56) She uttered her yes "in the name of all human nature". (St. Thomas Aquinas, STh III, 30, 1) By her obedience she became the new Eve, mother of the living.

 

 

 

  1. Origen of Alexandria, (A.D. 184-253)
    St. Athanasius of Alexandria, (A.D. 296-372)
    Didymus the Blind, surnamed of Alexandria, (A.D. 313-398)
    St. Hilary of Poitiers, (A.D. 315-367)
    Ammianus (Marcellinus), (A.D. c.325-post 391)
    St. Epiphanius of Salamis, (A.D. 332-403)
    Pope St. Siricius, (A.D. c.334-398)
    St. Ambrose of Milan, (A.D. 340-396)
    St. Jerome, (A.D. 342-420)
    Leporius, (flourished in the 5th century)
    St. Augustine of Hippo, (A.D. 354-428)
    St. John Cassian, (A.D. c.360 - 433)
    St. Cyril of Alexandria, (A.D. 376-444)
Origen of Alexandria, (A.D. 184-253), Alexandrian; born in Egypt, philosopher, theologian, writer.

The Book [the Protoevangelium] of James [records] that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end, so that body of hers which was appointed to minister to the Word . . . might not know intercourse with a man after the Holy Spirit came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first fruit among men of the purity which consists in [perpetual] chastity, and Mary was among women. For it were not pious to ascribe to any other than to her the first fruit of virginity.

Commentary on Matthew 2:17 [A.D. 248]

St. Athanasius of Alexandria, (A.D. 296-372), Egyptian; bishop, theologian, and Doctor of the Church. He was present, as an assistant to St. Alexander of Alexandria, at the council of Nicea who he succeeded in A.D. 326. During more than forty years he was the champion of orthodoxy, and suffered much severe persecution from the Arian party.

Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that He took true human flesh from the ever-virgin Mary.

Discourses against the Arians 2:70 [A.D. 360]

Didymus the Blind, surnamed of Alexandria, (A.D. 313-398), Alexandrian; though born blind, he amassed a vast knowledge of grammar, rhetoric, logic, music, arithmetic, and geometry, and a perfect familiarity with Holy Scripture. Of his numerous writings but few remain.

It helps us to understand the terms "firstborn" and "only begotten" when the Evangelist tells that Mary remained a virgin "until she brought forth her firstborn son" [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin".

The Trinity 3:4 [A.D. 386]

St. Hilary of Poitiers, (A.D. 315-367), French; husband, theologian, bishop of Poiters around A.D. 355, and Doctor of the Church. Referred to as the "Hammer of the Arians" and the "Athanasius of the West.". He was obviously a firm supporter of St. Athanasius.

If they [the brethren of the Lord] had been Mary's sons and not those taken from Joseph's former marriage, she would never have been given over in the moment of the passion [crucifixion] to the apostle John as his mother, the Lord saying to each, "Woman, behold your son," and to John, "Behold your mother" [John 19:26-27], as he bequeathed filial love to a disciple as a consolation to the one desolate.

Commentary on Matthew 1:4 [A.D. 354]

Ammianus (Marcellinus), (A.D. c.325-post 391) was a fourth-century Roman historian. He wrote the penultimate major historical account surviving from Antiquity, His work chronicled in Latin the history of Rome from A.D. 96 to 378, although only the sections covering the period: A.D. 353-378, are extant.

Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that He took true human flesh from the ever-virgin Mary.

Discourses against the Arians 2:70 [A.D. 360]

St. Epiphanius of Salamis, (A.D. 332-403), Palestinian; bishop, abbot, scholar.

We believe in one God, the Father almighty, maker of all things, both visible and invisible; and in one Lord Jesus Christ, the Son of God . . . who for us men and for our salvation came down and took flesh, that is, was born perfectly of the holy ever-virgin Mary by the Holy Spirit.

The Man Well-Anchored 120 [A.D. 374]

Pope St. Siricius, (A.D. c.334-398), an active Pope, involved in the administration of the Church and the handling of various factions and viewpoints within it; author of two decrees concerning clerical celibacy. The decree of A.D. 385 stated that priests should stop cohabiting with their wives.

You had good reason to be horrified at the thought that another birth might issue from the same virginal womb from which Christ was born according to the Flesh. For the Lord Jesus would never have chosen to be born of a virgin if he had ever judged that she would be so incontinent as to contaminate with the seed of human intercourse the birthplace of the Lord's body, chat court of the eternal King.

Letter to Bishop Anysius [A.D. 392]

Ammianus (Marcellinus), (A.D. c.325-post 391) was a fourth-century Roman historian. He wrote the penultimate major historical account surviving from Antiquity, His work chronicled in Latin the history of Rome from A.D. 96 to 378, although only the sections covering the period: A.D. 353-378, are extant.

Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue; for neither have you sweeter children [than Jesus], nor did the virgin seek the consolation of being able to bear another son.

Letters 63:111 [A.D. 388]

St. Jerome, (A.D. 342-420), Dalmatian; born in Strido; priest, hermit, abbot, biblical scholar, translator and Doctor of the Church. In an age distinguished by men of the greatest eloquence and learning, St. Jerome, especially in all matters connected with the Sacred Scriptures, was then preeminent, and has probably never since been equalled.

But as regards Victorinus, I assert what has already been proven from the gospel—that he [Victorinus] spoke of the brethren of the Lord not as being sons of Mary but brethren in the sense I have explained, that is to say, brethren in point of kinship, not by nature.

Against Helvidius: The Perpetual Virginity of Mary 19 [A.D. 383]

Leporius, (flourished in the 5th century), monk who later became a priest (by 430). He emphasized the distinction between the two natures in Christ at the expense of the unity of His Person. He was a disciple of a disciple of Pelagius.

We confess, therefore, that our Lord and God, Jesus Christ, the only Son of God, born of the Father before the ages, and in times most recent, made man of the Holy Spirit and the ever-virgin Mary.

Document of Amendment 3 [A.D. 426]

St. Augustine of Hippo, (A.D. 354-428), North African; born in Tagaste in A.D. 354, baptized in Milan in A.D. 387, ordained a priest in A.D. 391 and appointed bishop of Hippo in A.D. 395, Augustine is one of our greatest theologians. His numerous works display genius of the highest order, and have ever had great weight in the Christian churches. He is also a Doctor of the Church.

In being born of a virgin who chose to remain a virgin even before she knew who was to be born other, Christ wanted to approve virginity rather than to impose it. And he wanted virginity to be of free choice even in that woman in whom he took upon himself the form of a slave.

Holy Virginity 4:4 [A.D. 401]

It helps us to understand the terms "firstborn" and "only begotten" when the Evangelist tells that Mary remained a virgin "until she brought forth her firstborn son" [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin".

The Trinity 3:4 [A.D. 386]

St. John Cassian, (A.D. c.360 - 433), ordained a deacon by St. John Chrysostom and a priest in Marseilles, a Christian theologian celebrated in both the Western and Eastern Churches for his mystical writings. He is known both as one of the "Scythian monks" and as one of the "Desert Fathers". His opinions on grace being in opposition somewhat to those of St. Augustine and the Church, caused him to be opposed by St. Prosper.

If they [the brethren of the Lord] had been Mary's sons and not those taken from Joseph's former marriage, she would never have been given over in the moment of the passion [crucifixion] to the apostle John as his mother, the Lord saying to each, "Woman, behold your son," and to John, "Behold your mother" [John 19:26-27], as he bequeathed filial love to a disciple as a consolation to the one desolate.

Commentary on Matthew 1:4 [A.D. 354]

St. Cyril of Alexandria, (A.D. 376-444), Egyptian; bishop, theologian and Doctor of the Church. He succeeded Theophilus in the patriarchal see of Alexandria, in A.D. 412, and was the great champion of orthodoxy against Nestorius, against whom the general council of Ephesus was called, in A.D. 431 and in which St. Cyril presided.

The Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly He was true God. Therefore he kept his Mother a virgin even after her childbearing.

Against Those Who Do Not Wish to Confess That the Holy Virgin is the Mother of God 4
[A.D. 430]

 

 

The early Church did not question Mary's perpetual virginity. They believed that Jesus was conceived by the power of the Holy Spirit and that after His birth Mary remained a virgin. They knew that Scripture referred to Jesus as the son of Mary and not a son of Mary (Mark 6:3).

 

This of course is why Jesus entrusted the care of His mother to the apostle John at the foot of the cross (John 19:26-27). If He had siblings, that responsibility would have been transferred to one of them.

 

 

The Church's Scriptures on the Perpetual Virginity of Mary.

18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; 19 and her husband Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly. 20 But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; 21 she will bear a son, and you shall call his name Jesus, for he will save his people from their sins." 22 All this took place to fulfil what the Lord had spoken by the prophet: 23 "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, 25 but knew her not until she had borne a son; and he called his name Jesus.


Matthew 1 18-25;


26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And he came to her and said, "Hail, full of grace, the Lord is with you!" 29 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. 30 And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob for ever; and of his kingdom there will be no end." 34 And Mary said to the angel, "How shall this be, since I have no husband?" 35 And the angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. 36 And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 For with God nothing will be impossible." 38 And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." And the angel departed from her.


Luke 1:26-38.

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