Is The Perpetual Virginity Of Mary Biblical?

• Introduction:

          -The Roman Catholic Church teaches that Mary and Joseph remained celibate after the birth of Jesus Christ, thereby indicating that He had no biological siblings. According to this belief, any relatives of Jesus mentioned in Scripture were either cousins or children from a previous marriage of Joseph. As for historical debates, Jerome countered Helvidius on three main points: 1.) the assumption of Joseph as Mary's husband, 2.) the identification of Jesus' "brothers" as cousins, and 3.) the view that celibacy holds moral superiority over marriage. This doctrine has been supported by many throughout history, both before and after the Protestant Reformation. Notable Protestant figures such as Martin Luther, Francis Turretin, and Richard Hooker upheld the belief in Mary's perpetual virginity.

• Matthew 1:18:

          -This passages says that Mary was found to be pregnant through the Holy Spirit before she and Joseph came together. This implies that their marriage had not been consummated at the time of Jesus' conception. When combined with Matthew 1:25, this would suggest that Mary and Joseph had normal marital relations post-birth. Further, mentions of Jesus' brothers and sisters in the New Testament further support the idea that Mary had other children. Therefore, the perpetual virginity of Mary lacks biblical support and seems to be a later theological development. It is not based on a straightforward interpretation of the text.

• On The Meaning Of "Until" In Matthew 1:24-25:

          -The term "until" often indicates a change of condition following the specified event. Supporting examples from Scripture where "until" implies a change include Matthew 24:34 and Acts 20:11. This interpretation aligns with other New Testament references to Jesus' siblings (e.g. Matthew 12:46, Mark 6:3), which further challenge the doctrine of Mary's perpetual virginity. The implication here is that she had other children after Jesus, thus marking a shift from a virgin to a mother of multiple children.

• Matthew 13:55-57 And Mark 6:3-4:

          -The context of these passages indicates the meaning of "brothers and sisters" to be natural family. In Matthew 13:55-57 and Mark 6:3-4, the Greek word for sisters (i.e. adelphe) is used. Further, that word is used in 1 Timothy 5:1-2 to mean natural sister born as to the same mother. The term used in various contexts suggests a natural familial relationship.
          -If this was a reference to more distinct relatives, then why did Matthew and Mark not use the Greek word "suggenes" (e.g. Luke 1:36; Luke 1:58)? The absence of this term in Matthew 13:55-57 and Mark 6:3-4 could be seen as an indication that the authors intended to convey a more immediate family relationship.

          -The New Testament occupies a separate Greek word for cousin, which is "anepsios" (e.g. Colossians 4:10). The New Testament never denotes the term "brother" to mean anything other than a literal brother in the context of family relations. If the terms brother and sister are not to be taken literally, then why should we understand Mary being called the mother of Jesus in that same way? 

• John's gospel records a fulfilled prophecy (John 2:15-17) from the Book of Psalms (Psalm 69:8-9): 

          -The implication to be made is that Christ had literal brothers and sisters from the womb of Mary. His brothers were said to not believe Him (John 7:1-10).

• Jesus was Mary's firstborn, not only born (Luke 2:7):

          -The New Testament makes a distinction between firstborn and only born (Luke 7:12; 8:42; 9:38). The fact that the four gospels speak of brothers and sisters of Jesus Christ suggests that "firstborn" here means the first of many children. If Jesus were an only child, then it would not have been necessary to call Him the firstborn.

• Moving Past Virginity And Rethinking Mary's Role:

          -The Roman Catholic dogma of Mary's perpetual virginity places an unhealthy and undue focus on her sexuality. This obsession with virginity can perpetuate harmful attitudes toward sexuality, suggesting that purity and virtue are tied to sexual status. Such an emphasis can overshadow Mary's other significant qualities and contributions, reducing her identity to a single attribute. This focus may distort natural human experiences and relationships, perpetuating unrealistic standards within a religious context.