Where Does The Idea of Mary’s Perpetual Virginity Come From? Was She A Virgin Until Death?

There are divergent views and opinions about many issues in Christianity. These divergencies, views and beliefs give rise to the varying doctrines in Christin churches today. Some of those divergent views include the doctrine of the perpetual virginity of Mary, the mother of Christ.

While some Christians do not believe that Mary was perpetually a virgin all the days of her life, many others do. Most often, these divergences occur from the variances in the understanding of scriptural truths and evidences of individuals.

To unravel the reason for the divergence of views on the above subject matter, I put ChatGPT, an AI model to the test which unraveled some truths about this belief, as well as other difficult scriptural subject matters I posed to it:

Where Does The Idea of Mary’s Perpetual Virginity Come From? Was She A Virgin Until Death?

The belief in Mary’s perpetual virginity comes from various sources within Christian tradition, particularly from early Church writings and interpretations of biblical passages. The Catholic and Orthodox traditions hold this belief, while it is not universally accepted among Protestant denominations. The primary biblical basis for this belief is found in the Gospel accounts of Matthew (1:18-25) and Luke (1:26-35), which describe Mary as a virgin who conceived Jesus through the power of the Holy Spirit. According to these accounts, the angel Gabriel informed Mary that she would conceive a child, and Mary responded by asking how it could be possible since she had no relations with a man. The angel’s response implies that Mary’s virginity would be maintained even during the miraculous conception. Additionally, early Christian writings and Church Fathers have supported this belief. Some of their writings, like the Protoevangelium of James and the works of Origen, Tertullian, and Jerome, suggest that Mary remained a virgin throughout her life. They argue that Mary’s virginity was a sign of her unique and special role as the Mother of God. The belief in Mary’s perpetual virginity also serves theological and symbolic purposes. It upholds the idea that Jesus’ birth was miraculous and emphasizes his divine nature. It also highlights Mary’s exceptional purity and her lifelong commitment to God’s will. However, it is important to note that the Bible does mention Jesus having siblings, like James, Joseph, Simon, and Judas (Matthew 13:55-56, Mark 6:3). Some interpreters argue that these “brothers” mentioned in the Bible were either stepbrothers, cousins, or relatives, not biological siblings. Others believe that Mary’s perpetual virginity represents her lifelong consecration to God rather than a physical state. Ultimately, the belief in Mary’s perpetual virginity is a matter of faith, and different Christian traditions interpret the biblical passages and early traditions differently.

If Mary was Perpetually a Virgin, Does it Mean She did not Fulfil Her Marital Relations to Joseph After the Birth of Jesus?

According to Christian tradition and belief, Mary is regarded as the perpetual virgin, meaning that she remained a virgin before, during, and after the birth of Jesus. This belief is based on the understanding that Mary’s pregnancy was the result of a miraculous conception by the Holy Spirit. Therefore, it is believed that Mary and Joseph did not engage in marital relations after the birth of Jesus.

What are some biblical evidences to support the claim that Mary did not have marital relations with Joseph after the birth of Christ?

There are a few biblical references that some interpret as evidence to support the claim that Mary did not have marital relations with Joseph after the birth of Christ. It’s important to note that interpretations of these verses may vary among different Christian denominations and scholars. Here are a few biblical passages often cited: 1. Matthew 1:25: “But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.” This verse is sometimes understood to imply that Joseph and Mary did not have sexual relations until after Jesus’ birth. 2. Luke 1:34: “How will this be,” Mary asked the angel, “since I am a virgin?” This verse is taken by some to indicate that Mary intended to remain a virgin, even after the miraculous conception of Jesus. 3. Luke 2:41-51: This passage describes the episode when Jesus, at the age of twelve, went missing and was found in the temple discussing matters with the teachers. Mary’s response to finding Jesus is mentioned, but Joseph is not involved. Some interpret this as a suggestion that Joseph was no longer alive or absent, and therefore did not have marital relations with Mary. 4. John 19:25-27: This passage describes Jesus on the cross, and the presence of Mary, his mother, at the scene. Jesus, while on the cross, tells John, “Here is your mother,” and to Mary, “Here is your son.” Some interpret this as Jesus entrusting Mary’s care to John, indicating that Mary did not have any other children for whom she needed to be cared for after Jesus’ death. It’s important to note that different Christian traditions hold varying views on the perpetual virginity of Mary. While some interpret these verses in support of this belief, others may interpret them differently or place less emphasis on this aspect of Mary’s life.

In Luke 2:41-51, the passage quoted showed that both Mary and Joseph went to Jerusalem. The passage used two people throughout like ‘His parents’, ‘they’, ‘them’, etc. In verse 48 of the same chapter, the bible says: 48 And when his parents[a] saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” As evident from Jesus’ mother’s response, the father was with her. So how can you support the claim above that Joseph was not with Mary when she made the comment?

In Luke 2:41-51, the passage indeed shows that both Mary and Joseph went to Jerusalem. The use of phrases like “His parents,” “they,” and “them” suggests that both Mary and Joseph were present during the events described in the passage. The specific verse you mentioned, Luke 2:48, states, “And when his parents saw him, they were astonished. And his mother said to him, ‘Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.'” Here, Mary is speaking directly to Jesus and referring to Joseph as “your father.” Based on this verse and the consistent use of inclusive language throughout the passage, it can be concluded that Joseph was indeed present with Mary when she made the comment. The claim that Joseph was not with Mary when she made the comment is not supported by the biblical text.

If it is correct that Joseph was with Mary as scriptural evidence confirms until Jesus was 12 years, what is the possibility that they never slept together or had marital relations during those times? In Matthew 1:25 quoted earlier: Matthew 1:25: “But he did not consummate their marriage until she gave birth to a son. ‘…until she gave birth to a Son’ means for a period of time. So how can you buttress the claim that Mary never fulfilled her marital roles to Joseph during her life time?

The Bible does not provide explicit details about the intimate relationship between Joseph and Mary during the time until Jesus was 12 years old. The verse you mentioned, Matthew 1:25, states that Joseph did not have sexual relations with Mary until after she gave birth to Jesus. However, it does not necessarily imply that they did not have marital relations after Jesus’ birth. It is important to note that the primary purpose of the biblical accounts is to focus on the life, teachings, and significance of Jesus. Details about the personal life of Joseph and Mary are not extensively covered. Speculating on whether they had marital relations during a specific period is beyond what the biblical text reveals. It is commonly accepted within Christianity that after Jesus’ birth, Joseph and Mary lived as a married couple and had other children together (Matthew 13:55-56). This understanding aligns with the normal expectations and customs of first-century Jewish society. Ultimately, the Bible provides limited information on this particular aspect of Joseph and Mary’s relationship, and it is up to individual interpretation and belief.

What are the normal expectations and customs of first-century Jewish society mentioned above?

Based on the context provided, the normal expectations and customs of first-century Jewish society included: 1. Observance of Jewish religious laws and rituals: Jewish individuals were expected to follow the religious laws outlined in the Torah, including circumcision, keeping kosher, observing the Sabbath, and participating in religious festivals and rituals. 2. Synagogue attendance: Jews regularly attended synagogues, where they would gather to study the Torah, pray, and listen to the teachings of rabbis. 3. Family and community life: Jewish society placed a strong emphasis on family and community. Marriages were typically arranged and family bonds were highly valued. The community played a significant role in various aspects of life, including celebrations, mourning, and providing support. 4. Respect for religious authorities: Rabbis and religious leaders held significant authority in Jewish society. Their teachings and interpretations of Jewish law were highly respected and followed. 5. Pilgrimages to Jerusalem Temple: The Jerusalem Temple was considered the holiest site for Jewish worship. It was customary for Jews to make pilgrimages to the temple during significant religious festivals, such as Passover or Sukkot. 6. Strict observance of purity laws: Jewish society had an intricate system of purity laws, which governed various aspects of life, such as food, personal hygiene, menstruation, and interactions with non-Jews. 7. Separation from Gentiles: Jews maintained a sense of distinct identity and often avoided close social interactions with non-Jews (referred to as Gentiles) to preserve their religious and cultural practices. 8. Honor and shame culture: First-century Jewish society operated within a framework of honor and shame. Maintaining a good reputation and upholding societal norms were crucial, while any actions that brought shame or dishonor to oneself or the community were strongly discouraged. It is important to note that these expectations and customs could vary within different Jewish communities and individuals, as Judaism was not a monolithic entity and diverse interpretations existed.

As mentioned in Matthew 13:55-56, Jesus had brothers and sisters. Who are the real parents of those Jesus’ relatives then?

In Matthew 13:55-56, the Bible mentions that Jesus had brothers and sisters. However, the exact identities of Jesus’ relatives are not explicitly stated in this passage. The term “brothers and sisters” used in this context can be interpreted in various ways. Some Christians interpret these “brothers and sisters” as Jesus’ biological siblings, suggesting that Mary (Jesus’ mother) had other children after Jesus was born. Others argue that the term “brothers and sisters” refers to close relatives or cousins rather than siblings. The Catholic Church, for example, teaches the doctrine of the perpetual virginity of Mary, which means that Mary remained a virgin throughout her life, and Jesus did not have any biological siblings. According to this belief, the term “brothers and sisters” in the Bible refers to close relatives or spiritual brothers and sisters. Ultimately, the exact parentage of Jesus’ relatives mentioned in Matthew 13:55-56 is not explicitly stated in the Bible, and interpretations vary among different Christian traditions.

Were Cousins and other family relatives referred to as ‘brothers’ and ‘sisters’ during Jesus’ time?

During Jesus’ time, cousins and other family relatives were not typically referred to as ‘brothers’ and ‘sisters’. However, it is important to note that the exact terms used to describe familial relationships during that period can vary, and the understanding of these terms may not always align with modern usage. In the New Testament, Jesus is referred to as having brothers and sisters, but the interpretation of these terms remains a topic of debate among biblical scholars. Some interpret these references to mean close relatives, such as cousins, while others interpret them as referring to siblings in the literal sense.

If Elizabeth is acknowledged as Mary’s cousin in the account of Mary’s visit to Elizabeth, how can you juxtapose that with Matthew 13:55-56?

In the account of Mary’s visit to Elizabeth, as described in the Gospel of Luke (Luke 1:36), Elizabeth is referred to as Mary’s cousin. However, in Matthew 13:55-56, when Jesus is in his hometown, people question his wisdom and authority by asking about his family members. They specifically mention his mother Mary, his brothers James, Joseph, Simon, and Judas, and his sisters. This passage does not mention Elizabeth or any other cousin of Jesus. Juxtaposing these accounts, we can observe a discrepancy in the familial relationships mentioned. While Luke’s account identifies Elizabeth as Mary’s cousin, Matthew’s account does not mention any cousins of Jesus, including Elizabeth. This discrepancy can be reconciled by understanding that Matthew’s focus is primarily on Jesus’ immediate family members, such as his mother, brothers, and sisters, while Luke’s account includes additional details about Mary’s visit to Elizabeth during her pregnancy. It is important to remember that the Gospels were written by different authors with different intentions, perspectives, and sources. They may choose to highlight different aspects of Jesus’ life and genealogy, which can lead to variations and differences in the details provided.

If Elizabeth could be referred to as Mary’s cousin, don’t you think Jesus’ brothers and sisters mentioned in the passage above could also have been addressed as His cousins also if their relationship was at the level of cousins? Can we then conclude that Jesus’ brothers and sisters mentioned in Matthew 13:55-56 were his biological brothers given birth to by the same parents?

The interpretation of the relationship between Jesus and his brothers and sisters mentioned in the Bible is a topic of debate among scholars and theologians. While some believe that these brothers and sisters were indeed the biological children of Mary and Joseph, others propose that the terms “brothers” and “sisters” could refer to extended family members or close friends. The mention of Jesus’ brothers and sisters in Matthew 13:55-56 does not explicitly state their exact relationship to Jesus. It is possible that they were his biological siblings, but the passage does not provide conclusive evidence. Additionally, the use of the term “brothers” and “sisters” in biblical texts can have broader meanings beyond biological siblings, as seen in the case of Elizabeth being referred to as Mary’s cousin. Ultimately, the exact nature of the relationship between Jesus and his brothers and sisters mentioned in the Bible remains a matter of interpretation and individual belief.

Was Joseph far older than Mary as some people claim?

There is a significant difference in age between Joseph and Mary in some accounts and traditions. According to the Bible, the age difference between Joseph and Mary is not mentioned directly. However, various apocryphal writings and traditions suggest that Joseph was older than Mary. In some traditions, Joseph is depicted as an elderly widower with children from a previous marriage when he marries Mary. These traditions often arise from the desire to preserve Mary’s perpetual virginity, as it was believed that Joseph would not have taken a young, virgin wife if he already had children. This portrayal of Joseph as older than Mary can be found in writings like the Protoevangelium of James, a 2nd-century apocryphal gospel. It’s important to note that these traditions and apocryphal writings are not considered canonical or historically reliable sources. The canonical Gospels of the Bible do not provide specific information about Joseph’s age or the age difference between him and Mary.

How old was Mary when she gave birth to Jesus?

According to Christian tradition, Mary was believed to be around 14-16 years old when she gave birth to Jesus.

How old was Joseph then?

To accurately determine Joseph’s age, we need more context or information about the specific person referred to as Joseph. Please provide additional details.

How old was Joseph the husband of Mary when Jesus Christ was born?

The Bible does not explicitly mention the exact age of Joseph when Jesus Christ was born. However, based on historical and cultural context, it is commonly believed that Joseph was likely much older than Mary. Some scholars suggest that Joseph could have been between 30 and 40 years old at the time of Jesus’ birth.

Hence with large age margin/gap between Joseph and Mary, would we be correct to conclude that Joseph had other children before getting married to Mary? Would that be correct? Are there any evidences to such a claim?

There is no direct evidence to support the claim that Joseph had other children before marrying Mary. The age difference between Joseph and Mary does not necessarily imply that he had children from a previous relationship. It is important to note that age differences in marriages were not uncommon during that time period, and there can be various reasons for such age gaps. The belief that Joseph had children from a previous marriage or relationship is based on some apocryphal texts and traditions outside of the biblical canon. These texts, such as the Protoevangelium of James or the Infancy Gospel of James, are not considered authoritative or historically reliable by mainstream Christian denominations. The Bible does not provide any specific information about Joseph’s marital history prior to his union with Mary. Therefore, any conclusions about Joseph’s previous children would be speculative and based on non-canonical sources.

What is a Biblical Canon?

The term “Biblical Canon” refers to the collection or list of books that are considered authoritative and inspired by God in the Bible. It represents the accepted books that are recognized as divinely inspired and thus carry a higher level of significance and authority within a particular religious tradition. The Biblical Canon varies slightly among different Christian denominations, Jewish traditions, and other religious groups.

Why was the Protoevangelium of James or the Infancy Gospel of James rejected as part of the canonical books?

The Protoevangelium of James, also known as the Infancy Gospel of James, was rejected as part of the canonical books of the Bible for several reasons: 1. Late Composition: The Protoevangelium of James was written around the mid to late 2nd century AD, much later than the canonical Gospels of Matthew, Mark, Luke, and John. Early Christian leaders recognized the importance of apostolic authorship and eyewitness testimony in determining the authenticity and reliability of the Gospels. 2. Uncertain Authorship: The authorship of the Protoevangelium of James is unknown. Early Christian tradition attributed it to James, the supposed brother of Jesus, but this claim is dubious. The lack of authorship by an apostle or someone closely associated with Jesus contributed to the skepticism about its authenticity. 3. Legendary and Apocryphal Content: The Protoevangelium of James contains several legendary and apocryphal elements that are inconsistent with the teachings and themes of the canonical Gospels. For example, it presents Mary as a perpetual virgin, describes miraculous events surrounding Jesus’ birth, and includes stories about Jesus as a child performing miracles. These elements were not consistent with the theological and historical criteria applied by early Christian leaders in determining canonical status. 4. Doctrinal Concerns: The Protoevangelium of James introduced several ideas and practices, such as the perpetual virginity of Mary, that were not widely accepted by early Christian communities. The lack of widespread acceptance and potential conflicts with established Christian teachings played a role in its rejection from the canon. Overall, the late composition, uncertain authorship, legendary content, and doctrinal concerns contributed to the rejection of the Protoevangelium of James as part of the canonical books of the Bible.

What are Apocryphal Books?

Apocryphal books refer to a collection of texts that are not included in the canonical scriptures of religious texts, such as the Bible. These books are considered to be of uncertain authorship or authenticity and are often viewed as non-canonical or of lesser importance by religious authorities. They may contain stories, teachings, or historical accounts that are not found in the accepted religious texts. The term “apocrypha” is derived from the Greek word meaning “hidden” or “secret,” highlighting their uncertain status and lack of inclusion in the official religious canon.

List All The Apocryphal Books?

The Apocryphal books, also known as the Deuterocanonical books or the hidden books, are a collection of writings that are included in certain versions of the Bible but are not considered canonical by all Christian denominations. Here is a list of the Apocryphal books: 1. Tobit 2. Judith 3. Wisdom of Solomon 4. Sirach (also known as Ecclesiasticus) 5. Baruch 6. First Book of Maccabees 7. Second Book of Maccabees 8. Additions to the Book of Esther (Esther 10:4-16:24) 9. Additions to the Book of Daniel (Susanna, Bel and the Dragon, and the Prayer of Azariah) It is important to note that the inclusion or exclusion of these books varies among different Christian denominations. Some Protestant denominations, for example, consider these books as “apocryphal” and do not include them in the biblical canon, while the Catholic Church and the Eastern Orthodox Church include them in their official canon.

If some of the basis for the inclusion of a book in the canon is the certainty of its authorship and consistence with the rest of scripture, what can you say about the letter to the Hebrews whose author is not known and the gospel of John that has some inconsistent accounts with the rest of gospels?

The letter to the Hebrews is unique among the books of the New Testament because its authorship remains uncertain. Throughout history, various individuals have been suggested as potential authors, including Paul, Barnabas, Apollos, and others. However, none of these claims have been conclusively verified. Despite the uncertainty surrounding its authorship, the letter to the Hebrews has been included in the canon of the New Testament due to its theological depth, its relevance to early Christian communities, and its consistency with the teachings of other established books. While the author’s identity may be unknown, the content of the letter aligns with key themes found throughout the Bible, emphasizing Christ’s supremacy, the fulfillment of Old Testament prophecies, and the call to persevere in faith. Regarding the Gospel of John, it is true that it presents some differences and unique accounts compared to the other three canonical Gospels (Matthew, Mark, and Luke). These differences have been a subject of scholarly debate and analysis. However, it is important to note that the inclusion of the Gospel of John in the canon was not solely based on its consistency with the other Gospels. The Gospel of John offers a distinct perspective on the life, ministry, and teachings of Jesus Christ. It focuses more on the theological aspects of Jesus’ identity as the Son of God, emphasizing his divine nature and his mission to bring salvation to humanity. While there may be variations in the details and chronology of events compared to the synoptic Gospels, John’s Gospel provides important theological insights that complement the overall message of the New Testament. In summary, while the certainty of authorship and consistency with other scripture are important factors in considering the inclusion of a book in the canon, they are not the sole determinants. The letter to the Hebrews and the Gospel of John have found their place in the canon due to their theological significance, relevance to early Christian communities, and their overall alignment with the core teachings of Christianity.

Briefly explain the synoptic gospels.

The synoptic gospels refer to the first three books of the New Testament in the Bible: Matthew, Mark, and Luke. These gospels are called “synoptic” because they share a similar structure and content, often presenting similar accounts of the life, teachings, and miracles of Jesus Christ. Scholars believe that Matthew and Luke drew heavily from the Gospel of Mark, while also incorporating additional material unique to each gospel. The synoptic gospels are considered important sources of information about Jesus’ life and teachings, and they provide a comprehensive view of his ministry.

Conclusion: From the forgone, it is evident that while some Christians believe in the perpetual virginity of Mary, others do not. It is usually a topic of debate among Christians. One can not conclude that the apocryphal books which were not included in the canon were not part of the word of God either. The selection of the canons were based on human decisions based on certain reasons as seen above. It is therefore, very possible that some very important scriptural books may have been excluded/omitted from the canon because they do not contain the criterial used for judging books that should make it to the canon at the time. Some of the deuterocanonical books contain very powerful messages, evidences and truths, if you’ve ever read them. So the subject of the perpetual virginity of Mary, is one that will continue to be of debate for a long time. But what is really important, is a focus on the person, ministry and work of Jesus Christ the mediator, and a reliance upon the light of the holy spirit for understanding of scriptures at all times.