MARTIN LUTHER
Christ, our Savior, was the real and natural fruit of Mary’s virginal womb . . . This was without the cooperation of a man, and she remained a virgin after that.
(Luther’s Works, editors. Jaroslav Pelikan [vols. 1-30] & Helmut T. Lehmann St. Louis: Concordia Pub. House [vols. 1-30]; Philadelphia: Fortress Press [vols. 31-55]), 1955, vol. 22:23 / Sermons on John, chaps. 1-4 [1539])
Christ . . . was the only Son of Mary, and the Virgin Mary bore no children besides Him . . . I am inclined to agree with those who declare that ‘brothers’ really mean ‘cousins’ here, for Holy Writ and the Jews always call cousins brothers.
(Pelikan, ibid., vol. 22:214-215 / Sermons on John, chaps. 1-4 [1539])
A new lie about me is being circulated. I am supposed to have preached and written that Mary, the mother of God, was not a virgin either before or after the birth of Christ . . .
(Pelikan, ibid.,vol. 45:199 / That Jesus Christ was Born a Jew [1523])
Scripture does not say or indicate that she later lost her virginity . . .
When Matthew [1:25] says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her . . . This babble . . . is without justification . . . he has neither noticed nor paid any attention to either Scripture or the common idiom.
(Pelikan, ibid., vol. 45:206, 212-213 / That Jesus Christ was Born a Jew [1523])
JOHN CALVIN
55.Is not this the carpenter’s son? It was, we are aware, by the wonderful purpose of God, that Christ remained in private life till he was thirty years of age. Most improperly and unjustly, therefore, were the inhabitants of Nazareth offended on this account; for they ought rather to have received him with reverence, as one who had suddenly come down from heaven. They see God working in Christ, and intentionally turn away their eyes from this sight, to behold Joseph, and Mary, and all his relatives; thus interposing a veil to shut out the clearest light. The word brothers, we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relatives whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ’s brothers are sometimes mentioned. (347)
(347) Jerome replied to Helvidius in a work entitled, Contra Helvidium de Beatoe Marioe Virginitate CAVIN has formerly alluded to the controversy between these two authors, (Harmony, vol. 1. p. 107.) — Ed.
(Harmony of Matthew, Mark & 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: https://www.studylight.org/commentaries/eng/cal/matthew-13.html)
25. And knew her not This passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he 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. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, 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. (115) It is said that Joseph knew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
(115) “Il est nomme Premier nay, mais non pour autre raison, sinon afin que nous sachions qu’il est nay d’une mere vierge, et qui jamais n’avoit eu enfant;” — “he is called First-born, but for no other reason than that we may know that he was born of a pure virgin, and who never had had a child.”
(Ibid., on Matt. 1:25, Pringle, vol. I, p. 107: https://www.studylight.org/commentaries/eng/cal/matthew-1.html; emphasis mine)
Until you say. We come now to inquire what period is denoted by this phrase. Some restrict it to the last day of judgment. Others think that it is a prediction, which was soon afterwards fulfilled, when some of the Jews humbly adored Christ. But I do not approve of either of these interpretations. And I am certainly astonished that learned men should have stumbled at so small an obstacle, by taking great pains to inquire how unbelievers can say concerning Christ, Blessed be he that cometh in the name of the Lord; for he does not declare what they will be, but what he himself will do. And even the adverb until extends no farther than to the time which goes before. Joseph did not know his wife until she brought forth Christ, (Matthew 1:25.) By these words Scripture does not mean, that after Christ had been born they lived together as husband and wife, but only shows that Mary, before the birth of her son, was a virgin that had not known man.
(Ibid., on Matt. 23:39: https://www.studylight.org/commentaries/eng/cal/matthew-23.html)
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])
But it may be asked here, “With respect to whom is he thus called? for it follows that there were other sons of God, if Ephraim was the first-born among them.” But this conclusion is not well-founded; for Mary is said to have brought forth her first-born son, who was yet her only son, (Matt. 1:25;) and Christ is called elsewhere the first-begotten with reference to all the faithful, “that he might be the first-born among many brethren.” (Rom. 8:29.) But Mary had brought forth her only son. Hence the word, “first-born,” does not prove that others follow, the second and the third in their order; but we may say that Ephraim was called the first-born of God with reference to the Gentiles, who at length became partakers of free adoption: for we also are the children of Abraham, because we have been planted by faith among the elect people; yet this solution seems to me more refined than solid. I then give this simple interpretation, that Ephraim was called the first-born because he was preferred to all the Gentiles; God was pleased to choose them as his people.
(Calvin’s Commentaries on the Prophet Jeremiah and the Lamentations, vol. 4, pp. 76-77)
ZWINGLI
He turns, in September 1522, to a lyrical defense of the perpetual virginity of the mother of Christ . . . To deny that Mary remained ‘inviolata’ before, during and after the birth of her Son, was to doubt the omnipotence of God . . . and it was right and profitable to repeat the angelic greeting – not prayer – ‘Hail Mary’ . . . God esteemed Mary above all creatures, including the saints and angels – it was her purity, innocence and invincible faith that mankind must follow. Prayer, however, must be . . . to God alone . . .’Fidei expositio,’ the last pamphlet from his pen . . . There is a special insistence upon the perpetual virginity of Mary.
(G. R. Potter, Zwingli, London: Cambridge Univ. Press, 1976, 88-89, 395 / The Perpetual Virginity of Mary . . ., Sep. 17, 1522)
1524 Zwinglian Sermon reads:
‘Mary, ever virgin, mother of God.’
(Thurian, ibid., 76)
I have never thought, still less taught, or declared publicly, anything concerning the subject of the ever Virgin Mary, Mother of our salvation, which could be considered dishonourable, impious, unworthy or evil . . . I believe with all my heart according to the word of holy gospel that this pure virgin bore for us the Son of God and that she remained, in the birth and after it, a pure and unsullied virgin, for eternity.
(Thurian, ibid., 76 / same sermon)
Bullinger
‘In Mary everything is extraordinary and all the more glorious as it has sprung from pure faith and burning love of God.’ She is ‘the most unique and the noblest member’ of the Christian community . . .
‘The Virgin Mary . . . completely sanctified by the grace and blood of her only Son and abundantly endowed by the gift of the Holy Spirit and preferred to all . . . now lives happily with Christ in heaven and is called and remains ever-Virgin and Mother of God.’
(in Hilda Graef, Mary: A History of Doctrine and Devotion, combined edition of volumes. 1 & 2, London: Sheed & Ward, 1965, vol. 2, pp. 14-15)
John Wesley
I believe… he [Jesus Christ] was born of the blessed Virgin, who, as well after as she brought him forth, continued a pure and unspotted virgin.
(“Letter to a Roman Catholic,” quoted in A. C. Coulter, John Wesley, New York: Oxford University Press, 1964, 495)
Francis Turretin
“This is not expressly declared in Scripture, but is yet piously believed with human faith from the consent of the ancient church. Thus it is probable that the womb in which our Savior received the auspices of life (whence he entered into this world, as from a temple) was so consecrated and sanctified by so great a guest that she always remained untouched by man; nor did Joseph ever cohabit with her.
Hence Helvidius and the Antidicomarianites (so-called because they were opponents of [antidikoi] Mary) are deservedly rebuked by the fathers for denying that Mary was always a virgin (aei Parthenon). They held that she cohabited with Joseph after delivery; yea, also bore children from him. As Augustine remarks, they rely on the shallowest arguments, i.e., because Christ is called the ‘firstborn’ of Mary (cf. De Haeresibus 56, 84 [PL 42.40, 46]). For as Jerome well remarks, she was so called because no one was begotten before him, not because there was another after him. Hence among lawyers: ‘He is the first whom no one precedes; he is last, whom no one follows.’ The Hebrews were accustomed to call the firstborn also only begotten; Israel is called ‘the first-born of God’ (Ex 4:22), although the only people chosen of God. Thus ‘the firstborn’ is said to be ‘holy unto God’ (Ex 13:2), who first opened the womb, whether others followed or not. Otherwise the firstborn would not have to be redeemed until after another offspring had been procreated (the law shows this to be false because it commands it to be redeemed a month after birth, Num. 18:16).
Not more solidly have they been able to elicit this from the fact that in the New Testament certain ones are called ‘the brothers of Christ.’ It is common in Scripture not only for one’s own and full brothers by nature to be designated by this name, but also blood relatives and cousins (as Abraham and Lot, Jacob and Laban). Thus James and Joses, Simon and Judas are called brothers of Christ (Mt. 13:55) by a relation of blood. For Mary (who is called their mother by Matthew and Mark) is called by John the sister of the Lord’s mother. However what is said in Jn. 7:5 that ‘neither did his brethren believe him’ must be understood of more remote blood relations.
Nor is it derived better from this-that Joseph is said ‘not to have known Mary till she had brought forth her firstborn son’ (Mt. 1:25). The particles ‘till” and ‘even unto’ are often referred only to the past, not to the future (i.e., they so connote the preceding time, concerning which there might be a doubt or which it was of the highest importance to know, as not to have a reference to the future-cf. Gen 28:15; Pss 122:2; 110:1; Mt.28:20, etc.). Thus is shown what was done by Joseph before the nativity of Christ (to wit, that he abstained from her); but it does not imply that he lived with her in any other way postpartum. When therefore she is said to have been found with child ‘before they came together’ (prin e synelthein autous), preceding copulation is denied, but not subsequent affirmed.
Although copulation had not taken place in that marriage, it did not cease to be true and ratified (although unconsummated) for not intercourse, but consent makes a marriage. Therefore it was perfect as to form (to wit, undivided conjunction of life and unviolated faith), but not as to end (to wit, the procreation of children), although it was not deficient as to the raising of the offspring.”
(Francis Turretin, Institutes of Elenctic Theology, vol. 2, pp. 345-346)
albanianchristianity 
Leave a comment