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Other Calvinists affirmed Mary's perpetual virginity, including within the Second Helvetic Confession—stating that Mary was the "ever virgin Mary"—and in the notes of the Geneva Bible. [81] [3] Theodore Beza, a prominent early Calvinist, included the perpetual virginity of Mary in a list of agreements between Calvinism and the Catholic ...
Jerome, in contrast, argued vigorously for the perpetual virginity of Mary, whom he deemed exemplary for women making (or contemplating) vows of virginity. In Jerome's interpretation, the brothers and sisters of Jesus became cousins, while Joseph himself (in correction of earlier traditions) was transformed into a lifelong celibate to serve as ...
This passage is the centre of controversy over the perpetual virginity of Mary. To many Protestants this verse is one of the central reasons for rejecting her perpetual virginity, seeing the author of Matthew, who states that sexual relations did not occur before the birth of Jesus, as implying that they occurred afterwards.
Despite Luther's polemics against his Roman Catholic opponents over issues concerning Mary and the saints, theologians appear to agree that Luther adhered to the Marian decrees of the ecumenical councils and dogmas of the church. He held fast to the belief that Mary was a perpetual virgin and the Theotokos or Mother of God. [3]
Jaroslav Pelikan noted that the perpetual virginity of Mary was Luther's lifelong belief, [15] and Hartmann Grisar, a Roman Catholic biographer of Luther, concurs that "Luther always believed in the virginity of Mary, even post partum, as affirmed in the Apostles' Creed, though afterwards he denied her power of intercession, as well as that of ...
Guest columnist disputes idea that Mary's claim of a virgin birth was only believed because people of that time accepted supernatural explanations. Column: Joseph among first to doubt virgin ...
Calvin argues that in Matthew 1:25 ("[Joseph] knew her [Mary] not till she had brought forth her firstborn son") the term "firstborn" and the conjunction "till" do not contradict the doctrine of perpetual virginity, but Matthew does not tell us what happened to Mary afterwards; he wrote: "no just and well-grounded inference can be drawn from these words of the Evangelist (Matthew), as to what ...
The perpetual virginity of Mary was taught by the ecumenical Second Council of Constantinople in 553, which described her as "ever virgin", and was expressed also, by the Lateran synod of October 649, [56] The doctrine of the Immaculate Conception states that from the first moment of her existence Mary was without original sin. [57]