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The Virgin Birth is mentioned in New Testament passages, but there are grounds for regarding these mentions as unreliable additions, a fact well known to all theologians, but not generally passed on to the faithful. Different Christian denominations have different understandings of Mary's virginity. Orthodox Churches refer to her as aeiparthenos (ever-virgin). Roman Catholics and some others state specifically that she remained virgo intacta throughout her life, even during the birth of Jesus*. Others believe that she remained a virgin throughout her life in the sense that she never engaged in sexual intercourse with a man. Almost all accept that she was a virgin at the time of Jesus" conception. For clarity we will look separately at the claims to virginity after, during, and before the birth of Jesus.
After the Birth of Jesus
We pick out a text here and there to make it serve our turn; whereas if we take it all together, and consider what went before and what followed after, we should find it meant no such thing.
John Selden (1584-1654), Table Talk, "Bible Scripture"
The claim that Mary remained a virgin after the birth of Jesus is difficult to sustain. For one thing the gospels strongly imply that sexual intercourse took place between Mary and Joseph. The author of Matthew, for example, says "then Joseph ... took unto him his wife: and knew her not till she had brought forth her firstborn son ..." (Matthew 1:24-25). Earlier in his account, the same author refers to a time "before they came together ..." (Matthew 1:18). (In modern translations the euphemisms knew and came together are sometimes replaced by other euphemisms such as came to live together , having union, or by explicit references to intercourse.)
More damaging still are the numerous references throughout the New Testament to Jesus" brothers and sisters. One of his brothers is called James*, explicitly identified as the brother of Jesus in Galatians 1:19. Jude (or Juda or Judas) is referred to as James's brother in Jude 1:1. Both James and Jude, and others named Joses and Simon along with unspecified sisters, are mentioned in the Matthew gospel. Jesus" brothers are also mentioned in Matthew 12:46, Mark 3:31, John 2:12, Acts 1:14 and 1 Corinthians 9:5. Elsewhere the historian Josephus mentions Jesus" brothers*. Again, in the non-canonical Gospel of the Hebrews Jesus specifically addresses James (James the Righteous) as "my brother".
Such facts are difficult to reconcile with the concept of Mary's eternal virginity. In an attempt to reconcile the contradictions, it has been pointed out that Middle Eastern languages do not always distinguish between close relations such as siblings and cousins, and that Jesus" brothers and sisters could really be cousins. Since the gospels were not written in a Semitic language, but in Greek, and supposedly by people close to the events, this argument is of doubtful value. Both Mark and Luke use the word adelphoi, which means brothers, rather than anepsioi or other alternatives, which might have meant "close relations" (and similarly for adelphai, sisters).
Another difficulty for the close relation theory is that some of the brothers are specifically identified as sons of Mary. First, Matthew 13:55-6 introduces the family group:
Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not with us? ...
A parallel passage in Mark 6:3 gives a similar list (with Juda instead of Judas). Critically, the Mark author identifies Mary as the mother of James, Joses, and perhaps one of the sisters (Mark 15:40). Rather tenaciously, theologians have sought to explain this away by suggesting that Mary had a sister who was also called Mary or, when that theory became too difficult to sustain, that she had two sisters, both of them also called Mary*. Many consider these theories to be contrived, and of little value against the straightforward interpretation that the same Mary was the mother of Jesus, James, Joses (or Joseph), Simon, Judas (or Juda, or Jude), and at least two sisters.
Different Churches tried to explain away Jesus" siblings in different ways, attributing weight to dubious early writings according to whether they supported their favoured line. They became Mary's nephews and nieces in the West, but another explanation was favoured in the East. According to Eastern Churches Mary's other children were step-children, Joseph's sons and daughters by an earlier marriage. There is not a scintilla of evidence for either contention. The truth is that any straightforward reading of the New Testament suggests nothing other than that, after the birth of Jesus, Joseph and Mary settled down to an ordinary married life, and that Mary bore Joseph a number of children. This is the interpretation given in Protestant versions of the Bible, and also seems to have been the prevailing view of the earliest Christians*.
After the Birth of Jesus
We pick out a text here and there to make it serve our turn; whereas if we take it all together, and consider what went before and what followed after, we should find it meant no such thing.
John Selden (1584-1654), Table Talk, "Bible Scripture"
The claim that Mary remained a virgin after the birth of Jesus is difficult to sustain. For one thing the gospels strongly imply that sexual intercourse took place between Mary and Joseph. The author of Matthew, for example, says "then Joseph ... took unto him his wife: and knew her not till she had brought forth her firstborn son ..." (Matthew 1:24-25). Earlier in his account, the same author refers to a time "before they came together ..." (Matthew 1:18). (In modern translations the euphemisms knew and came together are sometimes replaced by other euphemisms such as came to live together , having union, or by explicit references to intercourse.)
More damaging still are the numerous references throughout the New Testament to Jesus" brothers and sisters. One of his brothers is called James*, explicitly identified as the brother of Jesus in Galatians 1:19. Jude (or Juda or Judas) is referred to as James's brother in Jude 1:1. Both James and Jude, and others named Joses and Simon along with unspecified sisters, are mentioned in the Matthew gospel. Jesus" brothers are also mentioned in Matthew 12:46, Mark 3:31, John 2:12, Acts 1:14 and 1 Corinthians 9:5. Elsewhere the historian Josephus mentions Jesus" brothers*. Again, in the non-canonical Gospel of the Hebrews Jesus specifically addresses James (James the Righteous) as "my brother".
Such facts are difficult to reconcile with the concept of Mary's eternal virginity. In an attempt to reconcile the contradictions, it has been pointed out that Middle Eastern languages do not always distinguish between close relations such as siblings and cousins, and that Jesus" brothers and sisters could really be cousins. Since the gospels were not written in a Semitic language, but in Greek, and supposedly by people close to the events, this argument is of doubtful value. Both Mark and Luke use the word adelphoi, which means brothers, rather than anepsioi or other alternatives, which might have meant "close relations" (and similarly for adelphai, sisters).
Another difficulty for the close relation theory is that some of the brothers are specifically identified as sons of Mary. First, Matthew 13:55-6 introduces the family group:
Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not with us? ...
A parallel passage in Mark 6:3 gives a similar list (with Juda instead of Judas). Critically, the Mark author identifies Mary as the mother of James, Joses, and perhaps one of the sisters (Mark 15:40). Rather tenaciously, theologians have sought to explain this away by suggesting that Mary had a sister who was also called Mary or, when that theory became too difficult to sustain, that she had two sisters, both of them also called Mary*. Many consider these theories to be contrived, and of little value against the straightforward interpretation that the same Mary was the mother of Jesus, James, Joses (or Joseph), Simon, Judas (or Juda, or Jude), and at least two sisters.
Different Churches tried to explain away Jesus" siblings in different ways, attributing weight to dubious early writings according to whether they supported their favoured line. They became Mary's nephews and nieces in the West, but another explanation was favoured in the East. According to Eastern Churches Mary's other children were step-children, Joseph's sons and daughters by an earlier marriage. There is not a scintilla of evidence for either contention. The truth is that any straightforward reading of the New Testament suggests nothing other than that, after the birth of Jesus, Joseph and Mary settled down to an ordinary married life, and that Mary bore Joseph a number of children. This is the interpretation given in Protestant versions of the Bible, and also seems to have been the prevailing view of the earliest Christians*.