Saint Siricius and Saint Celestine I – Ever Virgin and Theotokos (Doctrina Pontificia IV, nn. 15-16)

The popes Saint Siricius (384-398) and Saint Celestine I (422-432) represent the pontifical consolidation of the doctrines of Mary’s perpetual virginity and of her divine motherhood, immediately before and during the preparation of the Council of Ephesus (431).

Saint Siricius (384-398), n. 15: Mary Ever Virgin

Saint Siricius is the first pope to use the technical formula semper Virgo (ever Virgin) for Mary, in his letter to Bishop Anysius of Thessalonica (392). Responding to errors that claimed Mary had had other children after Jesus, Siricius affirms categorically:

“Nescit enim corruptionem illa generatio quae sancti Spiritus operatione concepta est. Siquidem Dominus Iesus de utero matris suae natus, signaculo virginitatis inviolato processit”

That generation which was conceived by the working of the Holy Spirit does not know corruption. Indeed, the Lord Jesus came forth from His mother’s womb with the seal of virginity inviolate.

Siricius likewise rejects the interpretation that the “brothers of the Lord” (Mt 12:46) were children of Mary: they are, according to him, children of Joseph from an earlier marriage or cousins of Jesus according to Hebrew usage.

Saint Celestine I (422-432), n. 16: Mary the Virgin Mother of God

Celestine I presided over the Roman Council of 430, which prepared the Council of Ephesus. He firmly supported Saint Cyril of Alexandria against Nestorius, who refused to call Mary Theotokos. Document n. 16 establishes the Roman position:

“Maria virgo Dei Genitrix est, quoniam Dominus noster Iesus Christus, qui de ea natus est, verus Deus est”

Mary the Virgin is the Mother of God, because our Lord Jesus Christ, who was born of her, is true God.

Celestine sends Saint Cyril as his legate to Ephesus, with full powers to act in the name of Rome: and Cyril will preside over the Council that will define Mary as Theotokos.

Historical Significance

These two popes show that the doctrine of Mary’s perpetual virginity and of her divine motherhood was already firm pontifical doctrine before the Council of Ephesus. The Council of 431 did not invent these doctrines: it solemnly proclaimed what the apostolic faith already professed, with the express backing of the popes Siricius and Celestine.

Further reading

Explore Mariology, Lumen Gentium chap. VIII, and the Postgraduate Program in Mariology.

See also: Theotokos: What “Mother of God” Means and Why It Is a Dogma

Go deeper into the Perpetual Virginity of Mary.