Virginity of Mary, the three aspects of the dogma
The doctrine of Mary’s virginity is articulated by the theological tradition in three distinct yet inseparable aspects: virginitas ante partum (virginity before birth, the virginal conception of Jesus), virginitas in partu (virginity during birth, the miraculous birth without rupture of physical integrity), and virginitas post partum (virginity after birth, Mary did not have other children). These three aspects together constitute what the Magisterium calls “perpetual virginity” of Mary, an article of faith defined by the Council of Lateran (649) and reaffirmed by Vatican II in Lumen Gentium (LG 57).
Biblical Foundation: Isaiah 7:14 and Luke 1:34
The biblical foundation for virginitas ante partum is twofold. In Isaiah 7:14, the LXX translates almah as parthenos (virgin): “The virgin shall conceive and give birth to a son, and his name shall be called Emmanuel.” Matthew 1:22-23 explicitly quotes this prophecy in the context of Jesus’ birth from Mary. In Luke 1:34, Mary asks the angel: “How will this be since I am a virgin?” This phrase was interpreted by the Patristic tradition not as momentary surprise but as an expression of her purpose for virginity. The tradition recognizes in this question Mary’s awareness that her life was entirely dedicated to God.
The “Brothers of Jesus”: An Exegetical Question
The question of the “brothers of Jesus” (Matthew 12:46, Mark 3:31, Galatians 1:19) is the most common objection to virginitas post partum. The Catholic and Orthodox traditions offer two main interpretations: the Jeromean solution (St. Jerome), which holds that the “brothers” are Jesus’ cousins (the Greek adelphos translates the Hebrew ah, encompassing various degrees of kinship), and the Epiphanius solution (Epiphanius of Salamis), which suggests they were Joseph’s children from a previous marriage. Both solutions are consistent with the faith in Mary’s perpetual virginity and have been accepted by the Magisterium.
Further study: Explore Theotokos, Immaculate Conception, Kecharitōménē, Marian Dogmas, and the Postgraduate Mariology Course.
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