Apostolic Apologetics: Did Jesus have Siblings?
Ezekiel 44:2 All Christians believe that Mary was a virgin before and at the time of the birth of her son Jesus. Isaiah 7:14 Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel. St. Matthew 1:18 Now the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. St. Matthew 1:19 Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. St. Matthew 1:20 But while he thought on these things, behold the Angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. St. Matthew 1:21 And she shall bring forth a son: and thou shalt call his name Jesus. For he shall save his people from their sins. St. Matthew 1:22 Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying: St. Matthew 1:23 Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. St. Matthew 1:24 And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife. St. Matthew 1:25 And he knew her not till she brought forth her first born son: and he called his name Jesus. Luke 1:26 And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, Luke 1:27 To a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary.
Catholic, Orthodox, and many other Christians also believe that Mary remained a virgin for the rest of her life. There are some very common objections to the belief that Mary remained a virgin after the birth of Jesus. Catholics believe Mary remained, forever virgin. Below is a Biblical examination of the three arguments used to support the idea that Mary had Children besides Jesus. 1. "heos" Translated as "until" or "unto" or "till" The Greek and the Semitic use of the word heos (rendered in various translations of the bible as until, til, unto or before) does not imply anything about what happens after the time indicated. In the case of scripture, there is no necessary implication that Joseph and Mary had sexual contact or other children after Jesus. This is another failed "cherry pick". Biblical Precedent: St. Matthew 1:25 And he knew her not till (heos) she brought forth her first born son: and he called his name Jesus. 2 Samuel 6:23 Therefore Michol the daughter of Saul had no child to (heos) the day of her death. Hebrews 1:13 But to what angel has he ever said, "Sit at my right hand, till (heos) I make thy enemies a stool for thy feet"? 1 Timothy 4:13 Till (heos) I come, attend to the public reading of scripture, to preaching, to teaching. 2. "adelphoi, adelphai, adelphos, anepsios" - Translated as "breatheren" or "brother" or "sister" or "cousin" The Greek word for that English translators render as "brethren" is "adelphoi". It's feminine counterpart is "adelphe". First it is important to note that the Bible does not say that these "brothers and sisters" of Jesus were children of Mary. Second, the word for brother (or sister), adelphos (adelpha) in Greek, denotes a brother or sister, or near kinsman. Aramaic and other Semitic languages could not distinguish between a blood brother or sister and a cousin, for example. Hence, John the Baptist, a cousin of Jesus (the son of Elizabeth, cousin of Mary) would be called "a brother (adelphos) of Jesus." In the plural, the word means a community based on identity of origin or life. Additionally, the word adelphos is used for (1) male children of the same parents (Mt 1:2); (2) male descendants of the same parents (Acts 7:23); (3) male children of the same mother (Gal 1:19); (4) people of the same nationality (Acts 3:17); (5) any man, a neighbor (Lk 10:29); (6) persons united by a common interest (Mt 5:47); (7) persons united by a common calling (Rev 22:9); (8) mankind (Mt 25:40); (9) the disciples (Mt 23:8); and (10) believers (Mt 23:8). (From Vine's Expository Dictionary of Biblical Words, Thomas Nelson, Publisher.) Biblical Precedent:St. Matthew 12:46 As he was yet speaking to the multitudes, behold his mother and his brethren (adelphos) stood without, seeking to speak to him. St. Matthew 12:47 And one said unto him: Behold thy mother and thy brethren (adelphos) stand without, seeking thee. St. Matthew 12:48 But he answering him that told him, said: Who is my mother, and who are my brethren (adelphos)? St. Matthew 12:49 And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren (adelphos). St. Matthew 12:50 For whosoever shall do the will of my Father, that is in heaven, he is my brother (adelphos), and sister (adelphai), and mother. St. Mark 3:31 And his mother and his brethren (adelphos) came; and standing without, sent unto him, calling him. St. Mark 6:3 Is not this the carpenter, the son of Mary and brother (adelphos) of James and Joses and Judas and Simon, and are not his sisters (adelphai) here with us?" And they took offense at him. St. Luke 8:19 And his mother and brethren (adelphos) came unto him: and they could not come at him for the crowd. However: St. Luke 1:36 And behold thy cousin Elizabeth, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren. Elizabeth is Mary's kinswoman. Some Bibles translate kinswoman as "cousin," but this is an improper translation because in Hebrew and Aramaic, there is no word for "cousin." St. Luke 22:32 But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren (adelphos). Jesus tells Peter to strengthen his "brethren." In this case, we clearly see Jesus using "brethren" to refer to the other apostles, not his biological brothers. Acts 1:12 Then they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day's journey. Acts 1:13 And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes and Jude (the brother) of James. Acts 1:14 All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren (adelphos). Acts 1:15 In those days Peter rising up in the midst of the brethren (mathetes/disciples), said (now the number of persons together was about an hundred and twenty): The gathering here of Jesus' "brothers" amounts to about 120. That is a lot of "brothers." Brother means kinsmen in Hebrew. Acts 7:26 And the day following, he shewed himself to them when they were at strife and would have reconciled them in peace, saying: Men, ye are brethren (adelphos). Why hurt you one another? Acts 11:1 And the apostles and brethren (adelphos), who were in Judea, heard that the Gentiles also had received the word of God. Acts 13:15 And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren (adelphos), if you have any word of exhortation to make to the people, speak. Acts 13:38 Be it known therefore to you, men, brethren (adelphos), that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses. Acts 15:3 They therefore, being brought on their way by the church, passed through Phenice and Samaria, relating the conversion of the Gentiles. And they caused great joy to all the brethren (adelphos). Acts 15:23 Writing by their hands: The apostles and ancients, brethren (adelphos), to the brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting. Acts 15:32 But Judas and Silas, being prophets also themselves, with many words comforted the brethren (adelphos) and confirmed them. Acts 28:17 And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren (adelphos), I, having done nothing against the people or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans. Acts 28:21 But they said to him: We neither received letters concerning thee from Judea: neither did any of the brethren that came hither relate or speak any evil of thee. These are some of many other examples where "brethren" does not mean blood relations. Romans 9:3 For I wished myself to be an anathema from Christ, for my brethren (adelphos): who are my kinsmen according to the flesh: Paul uses "brethren" and "kinsmen" interchangeably. "Brothers" of Jesus does not prove Mary had other children. Genesis 11:26 And Thare lived seventy years, and begot Abram, and Nachor, and Aran. Genesis 11:27 And these are the generations of Thare: Thare begot Abram, Nachor, and Aran. And Aran begot Lot. Genesis 11:28 And Aran died before Thare his father, in the land of his nativity in Ur of the Chaldees. Lot is Abraham's nephew ("anepsios") Genesis 13:8 Abram therefore said to Lot: Let there be no quarrel, I beseech thee, between me and thee, and between my herdsmen and thy herdsmen: for we are brethren. Genesis 14:14 Which when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants born in his house, three hundred and eighteen, well appointed: and pursued them to Dan. Genesis 14:16 And he brought back all the substance, and Lot his brother, with his substance, the women also, and the people. Lot is still called Abraham's brother (adelphos) This proves that, although a Greek word for cousin is "anepsios", Scripture also uses "adelphos" to describe a cousin. Genesis 29:15 He said to him: Because thou art my brother, shalt thou serve me without wages? Tell me what wages thou wilt have. Laban calls Jacob his "brother" even though Jacob is his nephew. Again, this proves that brother means kinsmen or cousin. Deuteronomy 23:7 Thou shalt not abhor the Edomite, because he is thy brother: nor the Egyptian, because thou wast a stranger in his land. 1 Chronicles 15:5 Of the children of Caath, Uriel was the chief, and his brethren a hundred and twenty. 1 Chronicles 15:6 Of the sons of Merari, Asaia the chief, and his brethren two hundred and twenty. 1 Chronicles 15:7 Of the sons of Gersom, Joel the chief, and his brethren a hundred and thirty. 1 Chronicles 15:8 Of the sons of Elisaphan, Semeias the chief: and his brethren two hundred. 1 Chronicles 15:9 Of the sons of Hebron, Eliel the chief: and his brethren eighty. 1 Chronicles 15:10 Of the sons of Oziel, Aminadab the chief: and his brethren a hundred and twelve. 1 Chronicles 15:11 And David called Sadoc, and Abiathar the priests, and the Levites, Uriel, Asaia, Joel, Semeia, Eliel, and Aminadab: 1 Chronicles 15:12 And he said to them: You that are the heads of the Levitical families, be sanctified with your brethren, and bring the ark of the Lord the God of Israel to the place, which is prepared for it: 1 Chronicles 15:13 Lest as the Lord at first struck us, because you were not present, the same should now also come to pass, by our doing some thing against the law. 1 Chronicles 15:14 So the priests and the Levites were sanctified, to carry the ark of the Lord the God of Israel. 1 Chronicles 15:15 And the sons of Levi took the ark of God as Moses had commanded, according to the word of the Lord, upon their shoulders, with the staves. 1 Chronicles 15:16 And David spoke to the chiefs of the Levites, to appoint some of their brethren to be singers with musical instruments, to wit, on psalteries, and harps, and cymbals, that the joyful noise might resound on high. 1 Chronicles 15:17 And they appointed Levites, Hemam the son of Joel, and of his brethren Asaph the son of Barachias: and of the sons of Merari, their brethren: Ethan the son of Casaia. 1 Chronicles 15:18 And with them their brethren: in the second rank, Zacharias, and Ben, and Jaziel, and Semiramoth, Jeremiah 34:9 That every man should let his manservant, and every man his maidservant, being Hebrew man or a Hebrew woman, go free: and that they should not lord it over them, to wit, over the Jews their brethren. Nehemiah 5:7 And my heart thought with myself: and I rebuked the nobles and magistrates, and said to them: Do you every one exact usury of your brethren? And I gathered together a great assembly against them, "brethren" means kinsmen. Hebrew and Aramaic have no word for "cousin." 2 Samuel 1:26 I grieve for thee, my brother Jonathan: exceeding beautiful, and amiable to me above the love of women. As the mother loveth her only son, so did I love thee. 1 Kings 9:13 And he said: Are these the cities which thou hast given me, brother? And he called them the land of Chabul, unto this day. 1 Kings 20:32 So they girded sackcloths on their loins, and put ropes on their heads, and came to the king of Israel, and said to him: Thy servant, Benadad, saith: I beseech thee let me have my life. And he said: If he be yet alive, he is my brother. Again we see that "brethren" can even be one who is unrelated (no bloodline), such as a friend. 2 Kings 10:13 He met with the brethren of Ochozias, king of Juda, and he said to them: Who are you? And they answered: We are the brethren of Ochozias, and are come down to salute the sons of the king, and the sons of the queen. King Ahaziah's 42 "brethren" were really his kinsmen. 1 Chronicles 23:21 The sons of Merari: Moholi, and Musi. The sons of Moholi: Eleazar and Cis. 1 Chronicles 23:22 And Eleazar died, and had no sons but daughters: and the sons of Cis their brethren took them. Eleazar's daughters married their "brethren" who were really their cousins. Nehemiah 4:14 And I looked and rose up: and I said to the chief men and the magistrates, and to the rest of the common people: be not afraid of them. Remember the Lord who is great and terrible, and fight for your brethren, your sons, and your daughters, and your wives, and your houses. Nehemiah 5:1 Now there was a great cry of the people, and of their wives against their brethren the Jews. Nehemiah 5:8 And I said to them: We, as you know, have redeemed according to our ability our brethren the Jews, that were sold to the Gentiles: and will you then sell your brethren, for us to redeem them? And they held their peace, and found not what to answer. Nehemiah 5:10 Both I and my brethren, and my servants, have lent money and corn to many: let us all agree not to call for it again; let us forgive the debt that is owing to us. Nehemiah 5:14 And from the day, in which the king commanded me to be governor in the land of Juda, from the twentieth year even to the two and thirtieth year of Artaxerxes the king, for twelve years, I and my brethren did not eat the yearly allowance that was due to the governors. More examples of "brothers" meaning "cousins" or "kinsmen." Tobit 5:11 So going in he saluted him, and said: Joy be to thee always. Tobit asks Azarias to identify himself and his people, but still calls him "brother." Amos 1:9 Thus saith the Lord: For three crimes of Tyre, and for four I will not convert it: because they have shut up an entire captivity in Edom, and have not remembered the covenant of brethren. Brotherhood can also mean an ally (where there is no bloodline). 3. "prototokos" - Translated as "first born" The Greek word prototokos (Hebrew בּכור - bekôr, bek-ore', Strongs H1060 ) is used of Christ as born of Mary and of Christ's relationship to His Father (Col 1:25). As the word does not imply other children of God the Father, neither does it imply other children of Mary. The term "first-born" was a legal term under the Mosaic Law (Ex 6:14) referring to the first male child born to Jewish parents regardless of any other children following or not. Hence when Jesus is called the "first-born" of Mary it does not mean that there were second or third-born children. Biblical Precedent: Collosians 1:25 Whereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfil the word of God: Exodus 6:14 These are the heads of their houses by their families. The sons of Ruben the firstborn (בּכור) of Israel: Henoch and Phallu, Hesron and Charmi. St. Luke 2:7 And she gave birth to her first-born (prototokos) son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn. Protestant ReformersThe great protestant reformers affirmed their belief in Mary's perpetual virginity:
{Luther's Works, eds. Jaroslav Pelikan (vols. 1-30) & Helmut T. Lehmann (vols. 31-55), St. Louis: Concordia Pub. House (vols. 1-30); Philadelphia: Fortress Press (vols. 31-55), 1955, v.22:23 / Sermons on John, chaps. 1-4 (1539) }
{Pelikan, ibid., v.22:214-15 / 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.,v.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.,v.45:206,212-3 / That Jesus Christ was Born a Jew (1523) } Editor Jaroslav Pelikan (Lutheran) adds: Luther . . . does not even consider the possibility that Mary might have had other children than Jesus. This is consistent with his lifelong acceptance of the idea of the perpetual virginity of Mary. {Pelikan, ibid.,v.22:214-5}
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, pp.88-9,395 / The Perpetual Virginity of Mary . . ., Sep. 17, 1522} Zwingli had printed in 1524 a sermon on 'Mary, ever virgin, mother of God.' {Thurian, ibid., p.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., p.76 / same sermon} Heinrich Bullinger
Bullinger (d. 1575) . . . defends Mary's perpetual virginity . . . and inveighs against the false Christians who defraud her of her rightful praise: '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 ed. of vols. 1 & 2, London: Sheed & Ward, 1965, vol.2, pp.14-5} John Calvin on Mary's Perpetual Virginity:Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ's 'brothers' are sometimes mentioned. {Harmony of Matthew, Mark & Luke, sec. 39 (Geneva, 1562), vol. 2 / From Calvin's Commentaries, tr. William Pringle, Grand Rapids, MI: 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) } More: The following is research by Dave Armstrong www.BiblicalCatholic.org It has quotes from early reformers and influential Evangelicals: Whatever may be the position theologically that one may take today on the subject of Mariology, one is not able to call to one's aid 'reformed tradition' unless one does it with the greatest care . . . the Marian doctrine of the Reformers is consonant with the great tradition of the Church in all the essentials and with that of the Fathers of the first centuries in particular . . . . . In regard to the Marian doctrine of the Reformers, we have already seen how unanimous they are in all that concerns Mary's holiness and perpetual virginity . . . {Max Thurian (Protestant), Mary: Mother of all Christians, tr. Neville B. Cryer, NY: Herder & Herder, 1963 (orig. 1962), pp. 77, 197} The title 'Ever Virgin' (aeiparthenos, semper virgo) arose early in Christianity . . . It was a stock phrase in the Middle Ages and continued to be used in Protestant confessional writings (Luther, Calvin, Zwingli, Andrewes; Book of Concord [1580], Schmalkaldic Articles [1537]). {Raymond E. Brown et al, ed., Mary in the New Testament, Phil.: Fortress Press / NY: Paulist Press, 1978, p.65 (a joint Catholic-Protestant effort) } Mary was formally separated from Protestant worship and prayer in the 16th century; in the 20th century the divorce is complete. Even the singing of the 'Magnificat' caused the Puritans to have scruples, and if they gave up the Apostles' Creed, it was not only because of the offensive adjective 'Catholic', but also because of the mention of the Virgin . . . [But] Calvin, like Luther and Zwingli, taught the perpetual virginity of Mary. The early Reformers even applied, though with some reticence, the title Theotokos to Mary . . . Calvin called on his followers to venerate and praise her as the teacher who instructs them in her Son's commands. {J.A. Ross MacKenzie (Protestant), in Stacpoole, Alberic, ed., Mary's Place in Christian Dialogue, Wilton, Conn.: Morehouse-Barlow, 1982, pp.35-6}
John Wesley (Founder of Methodism)
The Blessed Virgin Mary, who, as well after as when she brought him forth, continued a pure and unspotted virgin. {"Letter to a Roman Catholic" / In This Rock, Nov. 1990, p.25}
The constant faith of the Church Great teachers of the Church from at least the fourth century spoke of Mary as having remained a virgin throughout her life:
Early Christian writings from the first centuries: Athanasius:
"Let those, therefore, who deny that the Son is by nature from the
Father and proper to his essence deny also that he took true human
flesh from the ever-virgin Mary" (Discourses Against the Arians 2:70 [A.D. 360]). Hilary of Poitiers: "If they [the brethren of the Lord] had been Mary’s sons and not those taken from Joseph’s former marriage, she would never have been given over in the moment of the passion [crucifixion] to the apostle John as his mother, the Lord saying to each, ‘Woman, behold your son,’ and to John, ‘Behold your mother’ [John 19:26–27), as he bequeathed filial love to a disciple as a consolation to the one desolate" (Commentary on Matthew 1:4 Didymus the Blind:
"It helps us to understand the terms ‘first-born’ and ‘only-begotten’
when the Evangelist tells that Mary remained a virgin ‘until she
brought forth her first-born son’ [Matt. 1:25]; for neither did Mary,
who is to be honored and praised above all others, marry anyone else,
nor did she ever become the Mother of anyone else, but even after
childbirth she remained always and forever an immaculate virgin" (The
Trinity 3:4 [A.D. 386]). "That same power which brought the
body of the young man through closed doors, brought the body of the
infant forth from the inviolate womb of the mother." Cyril of Alexandria: "[T]he Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly he was true God. Therefore he kept his Mother a virgin even after her childbearing" (Against Those Who Do Not Wish to Confess That the Holy Virgin is the Mother of God 4 [A.D. 430]). Pope Leo I: "His [Christ’s] origin is different, but his [human] nature is the same. Human usage and custom were lacking, but by divine power a Virgin conceived, a Virgin bore, and Virgin she remained" (Sermons 22:2 [A.D. 450]). Council of Constantinople II: "... the Word of God ... came down from the heavens and was made flesh of holy and glorious Mary, mother of God and ever-virgin, and was born from her,..." (Anathemas Against the "Three Chapters" 2 [A.D. 553]). Magisterium of the Church Council of Constantinople II (553 - 554) twice referred to Mary as "ever-virgin." Additional Arguments: In the English language we say "I am hungry" and we say "I am human." One state of being is temporary and the other is permanent. "Being hungry" is temporary but "being human" is ongoing. Greek has two different words for the temporary and permanent states. Mary used the permanent state of the verb "I am a virgin" which meant that her virginity would be ongoing. Why didn't she use the temporary state of the verb in the phrase "I am a virgin" since she was about to be married? Catholics think she knew it would be a chaste marriage. The Early Church Fathers are almost unanimous in the assertion that the birth was painless and had no loss of Mary's virginal integrity during the birth. In other words, her Hymen didn't break. St. Augustine said "Jesus passed through the womb of Mary as a ray of sun passes through glass." Pope Martin in 649 AD defined the doctrine that Mary:
This was confirmed by Pope Paul IV and many others before and after. If Jesus emerged from a sealed tomb, and passed through closed doors, surely he could pass through Mary's womb without breaking her hymen and causing her pain. If pain is the punishment of original sin and birth pangs the first punishment at the fall (Gen 3) for Eve's disobedience. It follows that Mary as the new Eve, who was obedient to God (Lk 1:38), would not have suffered giving birth to the "new Adam". If Eve came out of Adam's rib with no pain while he slept, it follows that Jesus (the new Adam) came out of Mary (the new Eve) without pain. So
what about the Book of Revelation Chapter 12?
|
|
|
Visitors 
|
Deposit of Faith >
Did Jesus have Siblings? |