The perpetual virginity of Mary is a Christian doctrine that Mary, the mother of Jesus, was a virgin "before, during and after" the birth of Christ.[2] In Western Christianity, the Catholic Church adheres to the doctrine, as do some Lutherans, Anglicans, Reformed, and other Protestants.[3][4][5][6][7] In Eastern Christianity, the Oriental Orthodox Churches and the Church of the East both adhere to this doctrine as part of their ongoing tradition,[8][9] and Eastern Orthodox churches recognize Mary as Aeiparthenos, meaning "ever-virgin".[10] It is one of the four Marian dogmas of the Catholic Church.[11] Most modern nonconformist Protestants reject the doctrine.[12]
The extant written tradition of the perpetual virginity of Mary first appears in a late 2nd-century text called the Protoevangelium of James.[13] The Second Council of Constantinople in 553 gave her the title "Aeiparthenos", meaning Perpetual Virgin, and at the Lateran Synod of 649 Pope Martin I emphasized the threefold character of the perpetual virginity, before, during, and after the birth of Christ.[14] The Lutheran Smalcald Articles (1537) and the Reformed Second Helvetic Confession (1562) codified the doctrine of perpetual virginity of Mary as well.[15][3]
The doctrine of Mary's perpetual virginity has been challenged on the basis that the New Testament explicitly affirms her virginity only until the birth of Jesus[16] and mentions the brothers (adelphoi) of Jesus,[17][18] who may have been: (1) sons of Mary, the mother of Jesus, and Joseph; (2) sons of Joseph by a former marriage; or (3) sons of the Mary named in Mark 15:40 as "mother of James and Joses", who has been identified as either the wife of Clopas and sister of Mary, the mother of Jesus, or a sister-in-law to Joseph. [19][a]
While the perpetual virginity of Mary is held as a pious opinion by many Lutheran confessors, it is not regarded as binding teaching of the Scriptures.
Partly because of these biblical problems, the doctrine of the perpetual virginity of Mary has not been supported as unanimously as has the doctrine of the virginal conception or title mother of God. It achieved dogmatic status, however, at the Council of Chalcedon in 451 and is, therefore, binding upon Eastern Orthodox and Roman Catholic believers; in addition, it is maintained by many Anglican, some Lutheran, and a few other Protestant theologians.
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