(Blessed Virgin Mary, courtesy Wikimedia Commons)
By Spencer D Gear PhD
Did Mary, the mother of Jesus, remain a virgin all of her life? That’s the meaning of the doctrine of the perpetual virginity of Mary as promoted by the Roman Catholic and Eastern Orthodox Churches today, some early church fathers, and some Protestants in the early Reformation period.
A Roman Catholic explanation is:
When Catholics call Mary the “Blessed Virgin,” they mean she remained a virgin throughout her life. When Protestants refer to Mary as “virgin,” they mean she was a virgin only until Jesus’ birth. They believe that she and Joseph later had children whom Scripture refers to as “the brethren of the Lord.” The disagreement arises over biblical verses that use the terms “brethren,” “brother,” and “sister.”
There are about ten instances in the New Testament where “brothers” and “sisters” of the Lord are mentioned (Matt. 12:46; Matt. 13:55; Mark 3:31–34; Mark 6:3; Luke 8:19–20; John 2:12, 7:3, 5, 10; Acts 1:14; 1 Cor. 9:5).
Here is how some Roman Catholics argue:
1. Roman Catholic support for The Protoevangelium of James
A person online wrote:
Are we to ignore The Protoevangelium of James written in 150 AD? I know you will because it doesn’t fit your theory 1900 years later. The Origin of Alexandria’s commentary on Matthew 10:17 written in 249 AD? He is wrong because______________????? I could go on and on throughout history and quote some of the greatest Christian theologians/teachers of the Christian Church to rebut your theory but you have decided you are right and everyone else is wrong.
So, once again, what makes your interpretation right(?) and the historical writings and interpretations of The Protoevangelium of James, Origin of Alexandria, Wycliffe and Calvin (who you love to quote on your website when they agree with your personal doctrine) wrong??
The Protoevangelium of James (The Infancy Gospel of James) is a fake that is in the Pseudepigrapha/Apocrypha. It is a false document attributed to Jesus’ brother, James. Early writers used this tactic to try to gain credibility for what they wrote. And Tom used it to support his unbiblical view of the perpetual virginity of Mary.
Tom has created a straw man argument of my view. I do not support the use of a false document to augment the case for Mary’s perpetual virginity.
2. Some of the early reformers supported perpetual virginity of Mary
Surely it’s a killer blow for the Protestant rejection of the perpetual virginity of Mary for a RC person to isolate the Reformers and their support of the perpetual virginity. This is how one of them did it:
The Reformers on the Perpetual Virginity of Mary:
It is an article of faith that Mary is Mother of the Lord and still a virgin. … Christ, we believe, came forth from a womb left perfectly intact. (Weimer’s The Works of Luther, English translation by Pelikan, Concordia, St. Louis, v. 11, pp. 319-320; v. 6. p. 510.)
(On the Heretic Helvidius) Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ’s “brothers” are sometimes mentioned. (Harmony of Matthew, Mark and Luke, sec. 39 [Geneva, 1562], vol. 2 / From Calvin’s Commentaries, translated by William Pringle, Grand Rapids, Michigan: Eerdmans, 1949, p.215; on Matthew 13:55)
[On Matt 1:25:] The inference he [Helvidius] drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband . . . No just and well-grounded inference can be drawn from these words . . . as to what took place after the birth of Christ. He is called “first-born”; but it is for the sole purpose of informing us that he was born of a virgin . . . What took place afterwards the historian does not inform us . . . No man will obstinately keep up the argument, except from an extreme fondness for disputation. (Pringle, ibid., vol. I, p. 107)
Under the word “brethren” the Hebrews include all cousins and other relations, whatever may be the degree of affinity. (Pringle, ibid., vol. I, p. 283 / Commentary on John, [7:3])
‘I believe that He [Jesus] was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin’ (‘Letter to a Roman Catholic’, The Works of Rev. John Wesley, vol 10, p. 81).
3. Was it plagiarised information about the Protestant details?
I asked: Did you obtain your information here from https://www.ewtn.com/faith/teachings/maryc2.htm? You seem to have done that. Why don’t you acknowledge your sources? If you have not read these actual documents to get these quotes and have obtained them from another source you have not acknowledged, then you have plagiarised from that source. If you obtained your citations from this website, it is a global RC television network. It comes with a decided agenda to promote RC theology.
See the article on ‘Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary’ and the assessment of statements by Luther, Martin. The article begins: ‘Luther’s opinions on Our Lady are not wholly consistent, not altogether free from tension. They are abundant and it would be possible to select a series of extracts that would make him look like a Catholic’.
Of course you can find statements from Luther that would make him look like a RCC adherent. After all, that was the system he had left and his theology was in transition. There will be examples of contradiction in this process at various stages of his movement away from the RCC. I know that when I moved from being a cessationist to being a supporter of the charismatic gifts, there were (and could still be) contradictions in my statements. That’s called growth and change.
Pulling out some pro-RCC statements from Luther is a questionable tactic when he was a man in process of transitioning from one theological system to another.
As for John Calvin and John Wycliffe, they should have known better because of the biblical evidence that contradicts their positions. Scripture states that Jesus had siblings. Matt 13:55-56 (NLT) states, ‘Then they scoffed, “He’s just the carpenter’s son, and we know Mary, his mother, and his brothers—James, Joseph, Simon, and Judas. All his sisters live right here among us. Where did he learn all these things?”’
The perpetual virginity of Mary is a misnomer perpetrated by the RCC.
She was a privileged lady but not in such a prominent position that causes schools in my electorate to be named in this kind of way to exalt her: Our Lady of the Way Catholic Primary School, Petrie, Qld, Australia.
The exalted Mary, mother of Jesus, cannot show the way to eternal life. That’s for Jesus alone (John 3:16 NLT; Acts 4:11 NLT). The Scriptures describe Mary: ‘Gabriel appeared to her and said, “Greetings, favored woman! The Lord is with you!”’ (Luke 1:28 NLT)
4. Logical fallacies and promotion of perpetual virginity
I wrote: Some of the RCC doctrines that are contrary to biblical Christianity have been exposed over and over. See: https://www.gotquestions.org/Catholic-Biblical.html.
This was one person’s RC reply:
Gotquestions.org is a website run by Protestant, evangelical, fundamental, and non-denominational people. Of course they are going to be anti-Catholic. It comes with a decided agenda to refute RC theology!!
Why aren’t Protestant beliefs or your beliefs that you promote on your website contrary to biblical Christianity that have been exposed over and over?
Here Tom55 has committed a genetic logical fallacy. His genetic fallacy, a fallacy of reasoning, is based on what Tom sees as a defect in the origin of a claim, i.e. GotQuestions.org is a Protestant, evangelical, fundamental, non-denominational website. What he did in perpetrating this fallacy is:
- The origin of a claim about the perpetual virginity of Mary is from a Protestant, evangelical source;
- The claim is wrong because of that source.
This sort of reasoning is erroneous because blaming the source does not deal with the evidence for the issue. In the link I gave above it gave the example of, ‘Bill claims that 1+1=2. However, my parents brought me up to believe that 1+1=254, so Bill must be wrong’.
Of course there are examples where the origin of a claim is more relevant to its being true or false when, for example, a reliable expert in a field is more likely to be correct than a person with little expertise. I have had 5 open heart (valve replacement) surgeries. I would trust my cardiac surgeon’s knowledge on the need for a valve replacement than the knowledge of a lay person because of his expertise in these matters.
However, to claim that denial of the perpetual virginity of Mary is wrong because it comes from a Protestant, evangelical site, avoids the issue of the evidence. Tom committed a genetic logical fallacy. We cannot have a rational conversation when Tom does this.
It was stated, ‘PS – when a poster starts complaining about the formatting style of his opponent, it usually means that his argument has run OUT of steam’.
My response was:  When I complain about your shouting on an internet forum, it has zero to do with conceding defeat but bringing to your attention the need for etiquette when we speak to one another online. This was a red herring logical fallacy that did not deal with the fact that he was using capital letters, bold and enlarged font. He would not agree that he was wrong with his etiquette on a forum.
Can you show me one single verse of Scripture that states that Scripture is our final authority??
I can show you verses that make this claim about the Church – but not about Scripture . . .
Matt 16:18-19 – Jesus told Peter that WHATEVER he ordained on earth would also be ordained in Heaven.
Matt. 18:15-18 – Jesus told Apostles that WHATEVER he ordained on earth would also be ordained in Heaven.
2 Thess 2:15 – Paul tells his readers to stand firm in the TRADITIONS they taught – WHETHER by oral statement OR by letter.
Luke 10:16 – Jesus tells hid disciples that whoever listens to THEM or rejects THEM – listens to HIM or rejects HIM and the ONE who sent Him.
Eph. 1:22-23 – Paul refers to the Church the FULLNESS of Christ.
Scripture is the written Word of God and is Authoritative – but NOWHERE does it claim to be our SOLE Authority.
Notice what he continues to do! He screams at me with capitals, bold font and underlining.
Now to his rejection of the sole biblical authority.
Are you so blind that you cannot see that ‘all Scripture’ that comes with the authority of being breathed out by the perfect Lord God who has absolute, sovereign authority of the universe has less authority than the early church fathers and popes?
N T Wright wrote an article, ‘How Can the Bible Be Authoritative?‘ In his conclusion, Wright wrote an excellent summary of scriptural authority:
I have argued that the notion of the ‘authority of scripture’ is a shorthand expression for God’s authority, exercised somehow through scripture; that scripture must be allowed to be itself in exercising its authority, and not be turned into something else which might fit better into what the church, or the world, might have thought its ‘authority’ should look like; that it is therefore the meaning of ‘authority’ itself, not that of scripture, that is the unknown in the equation, and that when this unknown is discovered it challenges head on the various notions and practices of authority endemic in the world and, alas, in the church also.
Seems to me that your push for the authority of the church violates God’s authority that is exercised through Scripture.
See the article, ‘What is sola scriptura?’
Tom55 wrote on the forum: ‘Once again. You love to quote the Church Fathers on your website when they agree with you but avoid them when they prove you wrong…. How dishonest and sad’.
I couldn’t let him get away with that one: You have responded with a straw man fallacy. It is erroneous reasoning that falsely presents my view!
I use the church fathers when they agree with the Bible. When they invent something opposed to the Bible, as with the Evangelium of James (pseudepigrapha – fake stuff), I expose it. That’s what any sound exegete of Scripture should do. Seems as though you don’t want to venture into that realm of where the church fathers promote doctrines contrary to Scripture, but you reject the church fathers’ views in favour of the RCC’s position…. I have a brain that I use in reasoning. You are misrepresenting me with your erroneous reasoning.
5. What is the origin of perpetual virginity?
(copy of Apocrypha, courtesy Wikipedia)
It is understood that the doctrine of the perpetual virginity of Mary originated with The Protoevangelium of James (dated about AD 150) which also is known as The Infancy Gospel of James. What is the nature of this writing? Is it from the pen of James?
Gregory Elder’s assessment of this document is:
It was almost certainly not written by the James, the “brother” or “kinsman” of Jesus mentioned in the Bible. The earliest reference to the book appears in a third-century document and it was probably written in the middle of the second century A.D.
No Christian church today regards it as scriptural, and it is agreed to be apocryphal. That said, it is relatively early as Christian documents go, and it has some very interesting stuff in it.
The relatively short document is written in Greek, and it apparently was quite interesting to the early church communities, as more than 130 copies of it have survived, suggesting a wide readership for a day when handwriting was the only way to disseminate texts (Professing Faith: The Protoevangelium is noncanonical but influenced Christian beliefs 2014).
Here is a table of some contradictions between The Protoevangelium of James and the Bible (from, Is the Perpetual Virginity of Mary a Biblical View?)
||Protoevangelium of James
||Gabriel is called an archangel (Chapter 9:22), which was a common designation for Gabriel in apocryphal literature written after the first century. (For example, see Revelation of Paul, The Book of John Concerning the Falling Asleep of Mary, and The Apocalypse of the Holy Mother of God.)
||The Bible never identifies Gabriel as an archangel, but Michael is described as an archangel in Jude 1:9. The idea of Gabriel as an archangel seems to be a misconception that began in the second century.
||Mary’s response to the angel is different than what is recorded in Scripture. “What! Shall I conceive by the living God, and bring forth as all other women do?” (Chapter 9:12).
||Luke 1:34 states, “Then Mary said to the angel, ‘How can this be, since I do not know a man?’”
||Elizabeth fled the Bethlehem region with her son John (the Baptist) to the mountains because of Herod’s wrath when he decided to kill all the baby boys around and in Bethlehem (Chapter 16:3).
||Concerning John the Baptist, Luke 1:80 states, “So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.” It was Joseph, Mary, and Jesus who fled from Bethlehem because of Herod (Matthew 2:13–15).
||Jesus was born in a cave outside the city of Bethlehem (Chapters 12:11–14:31).
||Jesus was born in Bethlehem, the town of David, according to Luke 2:4, 11 and Matthew 2:1.
||The angel of the Lord, when speaking to Joseph in a dream, said to take Mary but does not mention having her as a wife. The priest chastised Joseph and accused him for taking Mary as a wife secretly by the priest. Joseph takes her home but is reluctant to call her his wife when they go to Bethlehem (Chapters 10:17–18, 11:14, 12:2–3).
||Matthew 1:19 reveals that Joseph was already Mary’s husband (they were betrothed) before the angel visited him in a dream. Matthew 1:24 points out that after the angel visited Joseph, he kept her as his wife.
||Mary wrapped Jesus in swaddling cloths and hid him in a manger at the inn to keep him from the massacre by Herod’s men (Chapter 16:2).
||Mary and Joseph were warned of Herod’s plot by an angel, and they fled to Egypt (Matthew 2:13–14).
||Wise men came to Bethlehem and inquired of Herod where the Child was born (Chapter 21:1–2).
||Wise men came to Jerusalem to inquire where the child king was (Matthew 2:1).
This comparison should lay to rest any support of the pseudo ‘Infancy Gospel’ of James as a genuine document to be followed in its support of the perpetual virginity of Mary.
The Protoevangelium of James (The Infancy Gospel of James) is a fake that is in the Pseudepigrapha. It is a false document attributed to Jesus’ brother, James. And this RC promoter dares to use it to support his unbiblical view of the perpetual virginity of Mary.
6. Evidence for Jesus’ brothers and sisters
Matthew 13:55-56 (ESV) states, ‘Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?’
Here is the scriptural support for the other children, brothers and sisters, of Jesus. The brothers (adelphoi) are named as James, Joseph, Simon and Judas, but the sisters (adelphe) are not named. The origin of his brothers (whether by Joseph and Mary after Jesus’ birth; step brothers of Jesus, etc), in my view, has not been determined in any definitive way.
Some commentators consider them to be sons and daughters to Joseph and Mary, born later than Jesus’ birth. Others think of these brothers and sisters as from a previous marriage by Joseph. We know from a verse such as Mark 6:3 (ESV) that Jesus is called ‘the son of Mary’, but this verse again states that Jesus is the ‘brother of James and Joses and Judas and Simon’.
Norman Geisler & Thomas Howe summarised the biblical evidence in a more than adequate way when they examined MATTHEW 13:55-56. Was Mary a perpetual virgin, or did she have other children after Jesus’ virgin birth?
PROBLEM: Roman Catholicism teaches that Mary was a perpetual virgin, that is, that she never had sexual intercourse, even after Jesus was virgin born. Is it true that when the Bible refers to Jesus’ “brothers and sisters” (Matt. 13:56) it means cousins or close relatives?
SOLUTION: It is true that the words for brother and sister can mean close relative. This must be determined by the context and from other Scriptures. And in the case of Jesus’ brothers and sisters, the context indicates they were his real half brothers and sisters.
First, nowhere does the Bible affirm the doctrine of Mary’s perpetual virginity. Like the Roman Catholic doctrine of Mary’s sinlessness (see comments on Luke 1:46), there is no statement anywhere in the Bible that supports this teaching.
Second, when “brothers and sisters” are used in connection with father or mother, then it does not mean cousins, but actual blood brothers and sisters (cf. Luke 14:26). Such is the case with Jesus’ brothers and sisters. Matthew 13:55 says, “Is not this the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas?” (cf. Mark 6:3)
Third, there are other references in the Bible to Jesus’ “brothers.” John informs us that “even His brothers did not believe in Him” (John 7:5). And Paul speaks of “James, the Lord’s brother” (Gal. 1:19). On another occasion Mark refers to “His [Jesus’] brothers and His mother” (Mark 3:31). John spoke of “His mother, His brothers, and His disciples” (John 2:12). Luke mentions “Mary the mother of Jesus, with His brothers” being in the Upper Room (Acts 1:14) [Geisler & Howe 1992:346].
I find nothing in Scripture to confirm the perpetual virginity of Mary.
When examining this issue, we need to deal with biblical evidence and not tradition, whether RC or Protestant.
7. Roman Catholic and other commentaries affirming perpetual virginity
One RC person online wrote:
Mary’s perpetual virginity bears witness to the uniqueness and Christ and to the divinity of Christ.
Denying the perpetual virginity of Mary subtly denies the divinity of Christ in the womb.
There is not a word in Scripture that supports such a view. It’s a doctrine invented and perpetrated by the RCC. Even Roman Catholic priest, Fr Angelo Mary Geiger, associates the perpetual virginity of Mary with Jesus’ divinity in this statement:
The essential truth of the Virgin Birth, as taught continually by the Fathers and defined by the Church, does not concern the presence or absence of pain during Jesus’ birth. The central truth of the Virgin Birth is that Christ was born of Mary miraculously, as a sign and confirmation of His divinity (Geiger 2007).
Johannes Quasten wrote: ‘The principal aim of the whole writing [Protoevangelium of James] is to prove the perpetual and inviolate virginity of Mary before, in, and after the birth of Christ’ (Patrology 1:120–121, cited in ‘Mary: Ever Virgin’, Catholic Answers 1996-2017).
St Augustine wrote of Mary: ‘A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man?’ (Sermon 186.1).
See the interaction on Catholic Answers, ‘Was Mary a perpetual virgin?’ (February 24, 2016).
Mark Lambert (2012) concluded that
from a modern perspective this doctrine [of Mary’s perpetual virginity] may to many seem fantastic. Without the theology it may seem unnecessary, with an anachronistic perspective it may seem misogynist, with a scientific perspective it might seem impossible. Yet with the information handed down to us from the early Church, we have to ask ourselves why would they make it up? If it wasn’t true, isn’t it just too complicated to make up? And for what purpose? Would it really bother anyone if it wasn’t the case? Logically, it seems that once one can accept the possibility of the virgin birth of Jesus of Nazareth and the necessity of that fact for the reality of the Incarnation, the historical evidence to support the claim is more than adequate (Lambert 2012).
The idea that because early church fathers affirmed Mary’s perpetual virginity, this means that it is true, commits the appeal to tradition logical fallacy.
8. Assessment by a few Protestant commentators
How do these Protestant commentators conclude with the evidence for Jesus’ brothers and sisters? Are they siblings, half-brothers and sisters, cousins, or in some other relation to Mary and Jesus?
8.1 William Hendriksen
He wrote of Matt 1:24-25 about ‘the case against Mary’s perpetual virginity ’ and stated that
a. According to both the Old and the New Testament sexual intercourse for married couples is divinely approved (Gen. 1:28; 9:1; 24:60; Prov. 5:18; Ps. 127:3; 1 Cor. 7:5, 9). Of course, even there, as in all things, self-control should be exercised. Incontinence is definitely condemned (1 Cor. 7:5; Gal. 5:22, 23). But no special sanctity attaches to total abstention or celibacy. b. We are definitely told that Jesus had brothers and sisters, evidently together with him members of one family (Matt. 12:46, 47; Mark 3:31, 32; 6:3; Luke 8:19, 20; John 2:12; 7:2, 5, 10; Acts 1:14). c. Luke 2:7 informs us that Jesus was Mary’s “firstborn” (Hendriksen 1973:144).
Taken together, these three arguments provide ‘the evidence [that] becomes conclusive. The burden of proof rests entirely on those who deny that after Christ’s birth Joseph and Mary entered into all the relationships commonly associated with marriage’ (Hendriksen 1973:145).
An RC response by Fr. Geiger is:
The virginity of Our Lady after the birth of Jesus concerns the fact that Mary never had marital relations with St. Joseph and therefore, of course, conceived no other children. Her whole life was that of consecrated virginity. Most Protestants do not hold this position. They argue that the brethren of the Lord referred to in the Gospel are the other children of Mary. The short answer to this problem is that the brethren in these passages refer to relatives such as cousins, and not siblings born from the same mother (Geiger 2007).
8.2 R C H Lenski
In his commentary on Matthew 12:46, he wrote:
Who “his brothers” are, in the writer’s opinion has not been determined. Modern commentators answer: the sons of Joseph and Mary who were born later than Jesus. But here and elsewhere they act as though they were older than he. Others think of sons of Joseph by a former marriage. In Mark 6:3 Jesus is called “the son of Mary” in a marked way (compare John 19:26) and is kept distinct from the brothers and the sisters. In Acts 1:14 Luke writes: “Mary, the mother of Jesus and his brothers” – not “her sons.” Still others, for instance, the Latin Church since Jerome and older Protestant theologians and some interpreters of our day, think of the sons of Clopas, a brother or a brother-in-law of Joseph. Thus these brothers would be first cousins of Jesus (Lenski 1943/1961:502).
8.3 D A Carson
Commenting on Matthew 12:46-47, he wrote:
The most natural way to understand “brothers” (v. 46) is that the term refers to sons of Mary and Joseph and thus to brothers of Jesus on his mother’s side. To support the dogma of Mary’s perpetual virginity, a notion foreign to the NT and to the earliest church fathers. Roman Catholic scholars have suggested that “brothers” refers either to Joseph’s sons by an earlier marriage or to sons of Mary’s sister, who had the same name…. Certainly “brothers” can have a wider meaning than male relatives (Acts 22;1). Yet it is very doubtful whether such a meaning is valid here for it raises insuperable problems. For instance, if “brothers” refers to Joseph’s sons by an earlier marriage, not Jesus but Joseph’s firstborn would have been legal heir to David’s throne. The second theory – that “brothers” refers to sons of a sister of Mary also named “Mary” – faces the unlikelihood of two sisters having the same name. All things considered, the attempts to extend the meaning of “brothers” in this pericope, despite McHugh’s best efforts, are nothing less than farfetched exegesis in support of a dogma that originated much later than the NT (Carson 1984:299).
While Lenski doesn’t know who the brothers and sisters of Jesus have as parents, Hendriksen and Carson acknowledge them as children of the one family of Joseph and Mary.
None of these commentators supports the perpetual virginity of Mary. The RC opposition would say: Of course you would expect that. They are Protestants who do not respect the tradition of the universal church from the time of Jesus. My response is: Each of these commentators and Geisler and Howe examine the exegetical evidence in Scripture to arrive at their decisions. If the evidence led to perpetual virginity, they would, in all honesty, accept such a view. However, Hendriksen’s statement reaches a profound conclusion that is substantiated by the evidence:
9. There is no perpetual virginity of Mary
(courtesy Creed 101)
‘The evidence becomes conclusive. The burden of proof rests entirely on those who deny that after Christ’s birth Joseph and Mary entered into all the relationships commonly associated with marriage’ (Hendriksen 1973:145).
The RCC has not demonstrated that Joseph and Mary did not enter into the marriage relationship and have children after the birth of Jesus.
Mary’s virginity at the time of Jesus’ conception assures us that Jesus was not infected by sin and is uniquely God’s Son. However, it is not related to Mary’s perpetual virginity.
It is a straw man fallacy that the denial of Mary’s perpetual virginity denies Christ’s divinity in the womb. Christ’s divinity is guaranteed by the divine manifestation and confirmation by God himself that Jesus is the unique Son and Messiah. This happened at Jesus’ baptism: ‘Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased”’ (Luke 3:21-22 ESV).
This is God from heaven proclaiming Jesus as his Son and with Jesus, God is ‘well pleased’. Do you remember who declared Jesus’ divinity? It was not linked to Mary’s perpetual virginity.
According to Luke 3:21-22, it is God, out of heaven proclaiming Jesus as His Son, the Son of the Most High God, as Gabriel had said He was, Immanuel, God with us. And the Father is also proclaiming His perfection saying He is well pleased with everything about Him.
Concerning the birth of Jesus, Matthew 1:22-23 (ESV) states,
All this took place to fulfill what the Lord had spoken by the prophet:
“Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”
(which means, God with us).
This is a quotation from the prophet Isaiah 7:14 and is fulfilled in Jesus’ virgin birth where he was called Immanuel, which means, ‘God is with us’. Thus, Jesus’ divinity is not related to any perpetual virginity of Mary but to a declaration by God Himself and biblical teaching that Jesus is eternally the Son.
See my articles in defence of the virgin conception and birth:
The virgin birth of Christ
The Virgin Birth: Fact, Fiction, or Something Else?
Was Jesus God prior to his virgin birth? See the content of the article,
‘What is the doctrine of eternal Sonship and is it biblical?’ (Got Questions Ministries).
I commend to you the excellent summary of the biblical material in context that does not support Mary’s perpetual virginity, ‘Did Jesus have brothers and sisters (siblings)?’ [Compelling Truth]
10. Works consulted
Carson, D A 1984. Matthew, in The Expositor’s Bible Commentary, vol 8, 3-500. Grand Rapids, Michigan: Regency Reference Library (Zondervan Publishing House).
Geiger, F M 2007. The Virgin Birth of Jesus is a dogma of faith, in Michael: A journal of Catholic patriots for the Social Credit monetary reform (online), 01 January. Available at: http://www.michaeljournal.org/articles/roman-catholic-church/item/the-virgin-birth-of-jesus-is-a-dogma-of-faith (Accessed 24 April 2017).
Geisler, N & Howe, T 1992. When critics ask: A popular handbook on Bible difficulties. Grand Rapids, Michigan: Baker Books.
Hendriksen, W 1973. New Testament commentary: Exposition of the Gospel according to Matthew. Grand Rapids, Michigan: Baker Academic.
Lambert, M 2012. The perpetual virginity of Mary. De Omnibus Debitandum Est (blog). Available at: http://marklambert.blogspot.com.au/2012/09/the-perpetual-virginity-of-mary.html (Accessed 27 February 2017).
Lenski, R C H 1943/1961. Commentary on the New Testament: The interpretation of St. Matthew’s Gospel. Minneapolis MN: The Wartburg Press/Augsburg Publishing House (Hendrickson Publishers, Inc. edn.).
 Much of the information in this article is based on my interaction on the Christian forum, Christianity Board 2016-2017. ‘When did the universal Church first mentioned in 110AD stop being universal?’ (online). Available at: http://www.christianityboard.com/topic/23002-when-did-the-universal-church-first-mentioned-in-110ad-stop-being-universal/page-24 (Accessed 3 February 2017).
 ‘Brethren of the Lord’ 1996-2017. Catholic Answers (online). Available at: https://www.catholic.com/tract/brethren-of-the-lord (Accessed 9 April 2017).
 ChristianityBoard.com, ‘When did the universal Church first mentioned in 110AD stop being universal?’ (online), Tom55#726.
 Ibid., BreadOfLife#707.
 Ibid., OzSpen#711.
 Ibid., OzSpen#692.
 Ibid., tom55#715.
 Ibid., OzSpen#722.
 Ibid., BreadOfLife#729.
 Ibid., OzSpen#730.
 Ibid., BreadOfLife#731.
 Ibid., OzSpen#733.
 NTWrightPage 1991. How can the Bible be authoritative? Vox Evangelica, 21, 7-32. Available at: http://ntwrightpage.com/2016/07/12/how-can-the-bible-be-authoritative/ (Accessed 3 February 2017).
 ‘When did the universal Church first mentioned in 110AD stop being universal?’ (online), tom55#744.
 Ibid., OzSpen#745, #746.
 Ibid., OzSpen#742.
 Ibid., OzSpen#724.
 Christianity Board 2017. ‘It’s not in the bible … sola scriptura’ (online), Mungo#6. Available at: http://www.christianityboard.com/topic/23615-it-is-not-in-the-biblesola-scripture/ (Accessed 24 April 2017).
 Available at: https://www.catholic.com/tract/mary-ever-virgin (Accessed 27 February 2017).
 See also: http://www.churchfathers.org/category/mary-and-the-saints/mary-ever-virgin/ (Accessed 27 February 2017).
Copyright © 2017 Spencer D. Gear. This document last updated at Date: 24 April 2017.