Perpetual virginity of Mary

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Virgin of the Rocks by Leonardo da Vinci, Louvre version.
Virgin of the Rocks by Leonardo da Vinci, Louvre version.

The perpetual virginity of Mary, a doctrine of Roman Catholic[1] Church, which is also held to by many of the Eastern Orthodox Church and the Oriental Orthodox Church, affirms Mary's "real and perpetual virginity even in the act of giving birth to the Son of God made Man." Thus, according to this Church dogma, Mary was ever-virgin (Greek ἀειπάρθενος) for the remainder of her life, making Jesus her only biological son, whose conception and birth are held to be miraculous.

The Roman Catholic tradition has a well established philosophy regarding the perpetual virginity and the veneration of the Blessed Virgin Mary via the field of Mariology with Pontifical schools such as the Marianum specifically devoted to the study of this topic[2][3][4].

Contents

[edit] History

[edit] Antiquity

The early second century work originally known as the Nativity of Mary,[5] but later known as the Protoevangelium of James, pays special attention to Mary’s virginity. In the opinion of Johannes Quasten, “The principal aim of the whole writing is to prove the perpetual and inviolate virginity of Mary before, during, and after to birth of Christ.[6] In the text, a test confirms Mary’s virginity before birth, and the absence of labour pains, and a midwife’s examination, demonstrates Mary’s virginity during birth.[7] The work also claims that Jesus’ ‘brothers’ and 'sisters'[8] are Joseph’s children from a marriage previous to his union with Mary.[9] It asserts that Mary's mother, Anne, gave Mary as a "virgin of the Lord" in service in the Temple, and that Joseph, a widower, was to serve as her guardian (legal protections for women depended on their having a male protector: father, brother, or, failing that, a husband).[10] This may correlate to the Bible’s presentation that women devoted to perpetual service at the temple was contemporary to Mary's lifetime, and had been practiced for centuries.[11] This text does not, however, explicitly assert Mary's perpetual virginity. But, referring to the text "The History of Joseph the Carpenter" one can find the proof of this perpetual virginity, when at the death of Joseph, Jesus calls Mary as "my mother, virgin undefiled" meaning that Joseph had no sexual relations with her til the time of his death.

Origen, in his Commentary on Matthew (c. 248), expressly states belief in Mary’s perpetual virginity. In the words of Luigi Gambero, “Origen not only has no doubts but seems directly to imply that this is a truth already recognised as an integral part of the deposit of faith.”[12] In this context, Origen interpreted the comments of Ignatius of Antioch (d. c 108) as significant:

On this subject, I have found a fine observation in a letter of the martyr Ignatius, second bishop of Antioch after Peter,[13] who fought with the wild beasts during the persecution in Rome. Mary’s virginity was hidden from the prince of this world, hidden thanks to Joseph and her marriage to him. Her virginity was kept hidden because she was thought to be married. [14]

By the fourth century, the doctrine is well attested.[15] For example, references can be found in the writings of Athanasius,[16] Epiphanius,[17] Hilary,[18] Didymus,[19] Ambrose,[20] Jerome,[21] Siricius,[22] and others. However, it cannot be said that unanimity existed in antiquity concerning the doctrine, as it was denied by Tertullian,[23] and Jovinian's teaching that childbirth ended Mary's physical virginity had to be condemned by a synod of Milan in 390.

[edit] Medieval Period

[edit] Protestant Reformation

Although the notable Protestant Reformers questioned many traditional doctrines, the doctrine of Mary’s perpetual virginity was, at least at first, not generally one of them. Martin Luther,[24] Huldrych Zwingli,[25] John Calvin,[26] and John Wesley[27] all arguably accepted its veracity. Diarmaid MacCulloch, a historian of the Reformation, wrote that the reason why the magisterial reformers upheld Mary’s perpetual virginity, and why they had a ‘genuinely deep reverence and affection’ toward Mary, was that she was ‘the guarantee of the Incarnation of Christ’, a teaching which was being denied by the same radicals that were denying Mary’s perpetual virginity.[28] However, the absence of clear Biblical statements expressing the doctrine, in combination with the principle of sola scriptura, kept references to the doctrine out of the Reformation creeds and, together with the tendency to associate veneration of Mary with idolatry[29] and the rejection of clerical celibacy[30] lead to the eventual denial of this doctrine amongst most Protestant churches.

[edit] Biblical passages and their historical interpretations

The Annunciation, by Caravaggio. "How can this be, for I know not man."
The Annunciation, by Caravaggio. "How can this be, for I know not man."

There is no explicit mention of Mary's perpetual virginity, for or against, in the New Testament (though her virginity before and in regards to Jesus' conception is well attested).[31]

At the Annunciation (Luke 1:34) Mary, told by an angel that she will conceive, responds: "How will this be, since I am a virgin?" Gregory of Nyssa understood this in support of the view that Mary had taken a lifelong vow of virginity, even in marriage:

For if Joseph had taken her to be his wife, for the purpose of having children, why would she have wondered at the announcement of maternity, since she herself would have accepted becoming a mother according to the law of nature?[32]

Most Roman Catholic scholars follow this view[33] however Howard Marshall says that "It is impossible to see how the text can yield this meaning" [34] and quotes Easton that "no writer with a knowledge of Jewish psychology could have thought of a vow of virginity on the part of a betrothed Palestinian maiden". To Benoit's reply that "Mary constitutes a special case"[35] Howard Marshall says that this "will convince only those who have other reasons for adopting this interpretation of the text".[36]

In typological argumentation, Ezekiel 44:2 has been used in support of the doctrine. The passage reads: ‘The Lord said to me, “This gate is to remain shut. It must not be opened; no one may enter through it. It is to remain shut because the Lord, the God of Israel, has entered through it.”’ Jerome interpreted this passage as referring, typologically, to Mary:

Only Christ opened the closed doors of the virginal womb, which continued to remain closed, however. This is the closed eastern gate, through which only the high priest may enter and exit and which is nevertheless always closed.[37]

This argumentation was repeated, not only by later Catholic theologians, but by the magisterial Protestant Reformers as well,[38] in support of the doctrine.

The New Testament references Jesus' adelphoi,[39] which can mean either "brothers" or "kinsfolk".[40] The Protoevangelium of James, as shown above, presented these adelphoi as Joseph's children from a previous marriage, stating that Joseph married Mary after he had become a widower; that would make these adelphoi Jesus’ step-brothers. Victorinus argued that the adelphoi were merely kinsfolk, a view repeated by Jerome.[41] Tertullian interpreted these passages as referring to Jesus’ siblings from both Joseph and Mary, and rejected the doctrine of Mary’s perpetual virginity.[42]

Matthew 1:25, states that Jesus was Mary's "firstborn son" (although Tasker says that there is strong evidence for omitting the word firstborn)[43] and that Joseph "had no marital relations with her until (εως) she had borne a son." Tasker[44] and Hill[45] argue that this passage implies that Mary and Joseph had customary marital relations after the birth of Jesus, with Tasker quoting McNeile that the Greek construction "always implies in the New Testament that the negatived action did, or will, take place after the point of time indicated by the [participle]."[46] Hill comments that "if the notion of Mary's perpetual virginity had been familiar to the evangelist or to the milieu in which he wrote, he would surely have been more explicit".[47]

The Catholic response is there are examples of the phrase "heos hou" (until) not ceasing an action, but even allowing it to continue:

Michal the daughter of Saul had no child UNTIL [heos hou] the day of her death.--2 Samuel 6:23 LXX

In his days may the righteous flourish, And abundance of peace UNTIL [heos hou] the moon is no more.--Psalm 72:7 LXX

That You may grant him relief from the days of adversity, UNTIL [heos hou] a pit is dug for the wicked.--Psalm 94:13 (LXX 93:13)

UNTIL [heos hou] the day breathes and the shadows flee, turn, my beloved, be like a gazelle, or a young stag upon rugged mountains.--Songs of the Solomon 2:17

"Scarcely had I passed them, when I found him whom my soul loves. I held him, and would not let him go until [heos hou] I had brought him into my mother's house, and into the chamber of her that conceived me."--Song of Solomon 3:4 LXX

Then Jesus came with them to a place called Gethsemane, and said to His disciples, "Sit here while [heos hou] I go over there and pray."--Matthew 26:36

This would suggest that the phrase does not necessarily mean an action has ended, meaning the Greek does not require Mary to cease being a virgin.

Furthermore, one of the Apostles named James is identified as being a "brother of the Lord," the bible lists the parents of many James' as follows:

Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Thaddaeus;--Matthew 10:2-3

Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee--Matthew 27:55

The phrase "first-born" is a phrase which carries legal importance as seen in:

"Consecrate to me every first-born that opens the womb among the Israelites, both of man and beast, for it belongs to me."--Exodus 13:2

Regardless of the number of children, the first-born was consecrated even if he was the only born.

[edit] Spiritual significance

Many Catholic and Orthodox hymns and prayers mention Mary's perpetual virginity.

In some modern spiritual writings, Mary's virginity is cited as a counter-example to current sexual mores. In spiritual writings more generally, her virginity is cited as an expression of holiness, devotion and loving self-denial. In some of St. Augustine's writings, he gives her virginity as an example of the mystery of God. Other spiritual writings have mentioned Mary's great humility, which is connected with the sparse mention of her in Scripture and with her willingness to be virginal in order to carry out a part of God's plan. Some writers give Mary as an example of spiritual integrity, of which her virginal integrity is a sign. Over the centuries, it has been a tradition for some of the faithful to consecrate themselves to God, partly by remaining virgins, which is called the "charism of virginity" (or "gift of virginity").

In many icons, Mary's perpetual virginity is signified by three stars that appear on her left, her right, and above her or on her head, which represent her virginity before, during and after giving birth.

[edit] Catholic reparations

Roman Catholic tradition includes specific prayers and devotions as Acts of Reparation to the Virgin Mary for insults that she suffers, including those regarding her perpetual virginity. The Raccolta Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) includes a number of such prayers.[48][49][50]

These prayers do not involve a petition for a living or deceased beneficiary, but aim to repair the sins of others against the Virgin Mary.

[edit] See also

[edit] Notes

  1. ^ Catechism of the Catholic Church §499
  2. ^ Mariology Society of America http://mariologicalsocietyofamerica.us
  3. ^ Centers of Marian Study http://www.servidimaria.org/en/attualita/promotori2/promotori2.htm
  4. ^ Publisher’s Notice in the Second Italian Edition (1986), reprinted in English Edition, Gabriel Roschini, O.S.M. (1989). The Virgin Mary in the Writings of Maria Valtorta (English Edition). Kolbe's Publication Inc. ISBN 2-920285-08-4
  5. ^ L. Gambero, Mary and the Fathers of the Church trans. T. Buffer (San Francisco: Ignatius, 1991), p. 35.
  6. ^ Quasten, Patrology 1:120-1.
  7. ^ L. Gambero, Mary and the Fathers of the Church trans. T. Buffer (San Francisco: Ignatius, 1991), p. 40.
  8. ^ Matthew 13:56 and Mark 6:3
  9. ^ Protoevangelium chapters 7-8.
  10. ^ Protoevangelium of James 4, 7, 8-9, 15
  11. ^ e.g. 1Samuel 1:11, 1Samuel 1:22, Luke 2:36-37
  12. ^ L. Gambero, Mary and the Fathers of the Church trans. T. Buffer (San Francisco: Ignatius, 1991), p. 75.
  13. ^ Ignatius of Antioch, Letter to the Ephesians, 19, 1.
  14. ^ Origin, Homilies on Luke, 6, 3-4.
  15. ^ L. Gambero, Mary and the Fathers of the Church trans. T. Buffer (San Francisco: Ignatius, 1991) pp. 97-98; and also for an overview of each source.
  16. ^ Athanasius, Orations against the Arians 2.70
  17. ^ Epiphanius of Salamis, The Man Well-Anchored 120, c.f. Medicine Chest Against All Heresies 78:6
  18. ^ Hilary of Poitiers, Commentary on Matthew §1:4
  19. ^ Didymus the Blind, The Trinity 3:4
  20. ^ Ambrose of Milan, Letters 63:111
  21. ^ Jerome, Against Helvetius, 21
  22. ^ Denziger §91
  23. ^ see Jurgens §359, though Tertullian accepted the virgin birth, see Jurgens §277
  24. ^ In his 1523 treatise, That Jesus Christ was born a Jew, Luther said that "Scripture does not quibble or speak about the virginity of Mary after the birth of Christ, a matter about which the hypocrites are greatly concerned, as if it were something of the utmost importance on which our whole salvation depended. Actually, we should be satisfied simply to hold that she remained a virgin after the birth of Christ because Scripture does not state or indicate that she later lost her virginity... But the Scripture stops with this, that she was a virgin before and at the birth of Christ; for up to this point God had need of her virginity in order to give us the promised blessed seed without sin." Luther’s Works, American Edition, Walther I. Brandt, ed., Philadelphia, Augsburg Fortress; St. Louis, Concordia Publishing House, 1962, ISBN 0-8006-0345-1 pp. 205-206; cf. James Swam, Luther's Theology of Mary.
  25. ^ Zwingli wrote: "I firmly believe that [Mary], according to the words of the gospel as a pure Virgin brought forth for us the Son of God and in childbirth and after childbirth forever remained a pure, intact Virgin." In Zwingli’s Swiss German dialect: "das ich sy vestlenklich gloub nach den worten, des heiligen euangelii ein reine magt uns geboren haben den sun gottes und in der gburt und ouch darnach in die ewigkeit ein reine, unverserte magd bliben." A sermon on the eternal virginity of Mary, September 17, 1522 (Eine predigt von der ewig reinen magd Maria), Huldreich Zwingli, Sämtliche Werke (Complete Works), herausgegeben von (edited by), Dr. Emil Elgi, and Dr. Georg Finsler, Berlin, Verlag von (Published by) C. A. Schwetschke und Sohn, 1905, Vol. (Band) 1, (vol. LXXXVIII in the Corpus Reformatorum), p. 424 (see pp.385-428 for complete text and notes in German). Cf. [1]
  26. ^ J.A. Ross MacKenzie, in Stacpoole, Alberic, ed., Mary's Place in Christian Dialogue, Wilton, Conn.: Morehouse-Barlow, 1982, pp.35-6; c.f. Harmony of Matthew, Mark & Luke, sec. 39 (Geneva, 1562), vol. I, From Calvin's Commentaries, tr. William Pringle, Grand Rapids, MI: Eerdmans, 1949 p. 107
  27. ^ Wesley wrote: "I believe that He was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin." Letter to a Roman Catholic, July 18, 1749 [2]
  28. ^ D. MacCulloch, The Reformation: a History (Penguin Books, 2003) pp. 613-614; cf. Robert Schihl, The Perpetual Virginity of Mary for an extended list and quotations.
  29. ^ D. MacCulloch, The Reformation: a History (Penguin Books, 2003) pp. 558-63
  30. ^ see John Calvin's Institutes of the Christian Religion IV,12,27-28
  31. ^ e.g. Matthew 1:23, Luke 1:27
  32. ^ Gregory of Nyssa, On the Holy Generation of Christ, 5.
  33. ^ Howard Marshall, I., The Gospel of Luke (1978), p68. Paternoster Press:Exeter.
  34. ^ ibid
  35. ^ Benoit, Exegese, III, 205; quoted by Howard Marshall, ibid
  36. ^ ibid
  37. ^ Jerome, Contra Pelagianos 2, 4.
  38. ^ D. MacCulloch, Reformation: a History (Penguin Books, 2003) p. 614.
  39. ^ Matthew 12:46, Matthew 13:55, Mark 3:31-34, Mark 6:3, Luke 8:19-20, John 2:12, John 7:3, John 7:5, John 7:10, Acts 1:14, and 1Corinthians 9:5
  40. ^ For example, see the entry here
  41. ^ Jerome, Against Helvidius: The Perpetual Virginity of Mary 19.
  42. ^ Tertullian, Adversus Marcionem 4, 19, 11.
  43. ^ Tasker, R.V., The Gospel According to Saint Matthew, p36 (1961) Inter Varsity Press:Leicester
  44. ^ ibid
  45. ^ Hill D., The Gospel of Matthew, p80 (1972) Marshall, Morgan and Scott:London
  46. ^ ibid
  47. ^ ibid
  48. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 087973910X
  49. ^ Catholic Encyclopedia http://www.newadvent.org/cathen/12620a.htm
  50. ^ Joseph P. Christopher et al, 2003 The Raccolta St Athanasius Press ISBN 978-0970652669

[edit] Bibliography

[edit] External links

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