Introduction
One of the most common objections raised by many Protestants against Catholic teaching is the claim that Mary was not perpetually a virgin because the Bible mentions the “brothers” of Jesus. Passages frequently cited include Gospel of Matthew 13:55–56, Gospel of Mark 6:3, and Epistle to the Galatians 1:19, which mention individuals named James, Joseph, Simon, and Judas.
However, the Catholic Church—along with the ancient Christian tradition—teaches that Mary remained a virgin before, during, and after the birth of Christ. This doctrine is known as the Perpetual Virginity of Mary.
Far from being a later invention, this belief was held by the earliest Christians and defended strongly by the Church Fathers centuries before the Protestant Reformation.
This article will examine:
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The Biblical texts used in the objection
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The linguistic meaning of “brothers” in Scripture
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Evidence from the Early Church Fathers
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Official Catholic teaching
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The historical consensus of early Christianity
1. The Catholic Doctrine of Mary Ever-Virgin
The Catholic Church teaches that Mary remained a virgin her entire life.
The Catechism of the Catholic Church states:
“The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man.”¹
The Church traditionally describes Mary's virginity in three stages:
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Before birth (virginitas ante partum)
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During birth (virginitas in partu)
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After birth (virginitas post partum)
This belief was affirmed by early councils and widely accepted across Christianity for over a thousand years.
2. The Protestant Objection: “Jesus Had Brothers”
Protestants often quote these passages:
Matthew 13:55–56
“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?”²
Mark 6:3
“Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon?”³
They argue that these verses prove Mary had other biological children.
However, this conclusion assumes something about the word “brother” that is not accurate in the biblical languages.
3. The Meaning of “Brothers” in Biblical Language
The Greek word used in the New Testament is adelphoi (แผฮดฮตฮปฯฮฟฮฏ).
While it can mean biological brothers, it also commonly refers to relatives, cousins, or close kin.
This broader meaning comes from the Semitic background of the Bible.
Example from the Old Testament
In the Book of Genesis, Abraham calls Lot his “brother”:
“Let there be no strife between you and me… for we are brethren.” (Genesis 13:8)
But Lot was actually Abraham’s nephew, not his brother.
This shows that the word “brother” in biblical culture often meant relative or kinsman, not necessarily a sibling.
The same linguistic pattern continues into the New Testament.
4. The “Brothers” of Jesus Have Another Mother
A careful comparison of the Gospels reveals something important.
The men called “brothers” of Jesus—especially James and Joseph—are identified elsewhere as the sons of another Mary.
At the Crucifixion
The Gospel of Matthew 27:56 lists:
“Mary Magdalene, and Mary the mother of James and Joseph.”
Similarly, Gospel of Mark 15:40 mentions:
“Mary the mother of James the younger and of Joses.”
This Mary is not the mother of Jesus but another woman present at the crucifixion.
Therefore:
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James and Joseph cannot be biological brothers of Jesus
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They belong to another family
This strongly supports the interpretation that the “brothers” of Jesus were relatives or cousins.
5. Evidence from the Early Church Fathers
The earliest Christian writers consistently defended Mary’s perpetual virginity.
Jerome (4th century)
Jerome wrote a famous defense against a man named Helvidius who claimed Mary had other children.
Jerome argued:
“We believe that God was born of the Virgin, because we read it. We do not believe that Mary was married after she brought forth her Son.”⁴
He also explained that the “brothers” mentioned in Scripture were actually cousins.
Athanasius of Alexandria
Athanasius referred to Mary as “ever-virgin” and emphasized her unique role in salvation history.⁵
Augustine of Hippo
Augustine clearly affirmed the doctrine:
“A virgin conceiving, a virgin bearing, a virgin pregnant, a virgin bringing forth, a virgin perpetual.”⁶
Ignatius of Antioch (1st century)
One of the earliest Christian writers, Ignatius emphasized the mystery of Christ's birth from the Virgin Mary in his letters.⁷
His testimony shows how central Mary's virginity was in early Christian belief.
6. Another Powerful Biblical Clue: John 19:26–27
At the crucifixion Jesus entrusted Mary to the Apostle John.
The Gospel of John records:
“Woman, behold your son… Behold your mother.”
If Mary had other biological sons, Jewish law would require her care to pass to them, not to John.
This action strongly implies that Jesus was her only son.
7. The Historical Consensus of Christianity
For over 1,500 years, virtually all Christians believed in Mary’s perpetual virginity.
Even many leaders of the Protestant Reformation accepted it.
Martin Luther
Luther wrote:
“Christ… was the only Son of Mary, and the Virgin Mary bore no children besides Him.”⁸
John Calvin
Calvin also rejected the idea that these “brothers” were biological sons of Mary.⁹
Huldrych Zwingli
Zwingli affirmed:
“I firmly believe that Mary… remained a pure, intact Virgin.”¹⁰
Thus, the denial of Mary’s perpetual virginity is not historically Protestant, but a later development.
8. The Theological Meaning of Mary’s Perpetual Virginity
The doctrine is not merely about biology.
It points to deeper theological truths:
Mary is the New Ark of the Covenant, who carried the Word of God within her.
Her womb was uniquely consecrated for the Incarnation.
Just as the Ark in the Old Testament was set apart for God’s presence, Mary was uniquely dedicated to Christ.
Conclusion
The claim that Mary had other children misunderstands both Scripture and early Christian tradition.
A careful examination shows:
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“Brothers” in the Bible often means relatives
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The named “brothers” belong to another Mary
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Early Christians universally believed Mary remained a virgin
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Even the Reformers initially accepted the doctrine
Therefore, the Catholic teaching that Mary is Ever-Virgin is not a later invention but a belief deeply rooted in Scripture, tradition, and the faith of the early Church.
Footnotes (Chicago Style)
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Catechism of the Catholic Church, §499.
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Gospel of Matthew 13:55–56 (RSV).
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Gospel of Mark 6:3 (RSV).
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Jerome, Against Helvidius, 21 (c. 383 AD).
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Athanasius of Alexandria, Discourses Against the Arians.
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Augustine of Hippo, Sermon 186.
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Ignatius of Antioch, Letter to the Ephesians, 19.
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Martin Luther, Sermons on John.
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John Calvin, Commentary on Matthew 13:55.
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Huldrych Zwingli, Opera, Vol. 1.
READ ALSO:
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