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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 ...
Mary is "full of grace" according to Barth, but this grace is not earned but totally given to her. Regarding Mary's virginity after birth, Barth argued that the Church adopted this position not because of Mary but in defence of its Christology. Barth considered the Roman Catholic veneration of Mary a terrible mistake and idolatrous heresy. [13]
It is implicit in his Christian Dogmatics that belief in Mary's perpetual virginity is the older and traditional view among Lutherans. [20] Some American Lutheran groups such as the Lutheran Church–Missouri Synod , however, later "found no difficulty with the view that Mary and Joseph themselves together had other children". [ 21 ]
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 asserts Mary's real and perpetual virginity even in the act of giving birth to the Son of God made Man. The term Ever-Virgin (Greek ἀειπάρθενος ) is applied in this case, stating that Mary remained a virgin for the remainder of her life, making Jesus her biological and only son, whose conception and ...
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.
On the Perpetual Virginity of Blessed Mary Against Helvidius (Latin: De perpetua virginitate beatae Mariae adversus Helvidium) is an apologetic work of Saint Jerome which refutes Helvidius’ stance on Mary’s virginity. (c. AD 342/7 –420). [1]
Helvidius (sometimes Helvetius) was the author of a work written prior to 383 against the belief in the perpetual virginity of Mary.Helvidius maintained that the biblical mention of "sisters" and "brothers" of the Lord constitutes solid evidence that Mary had normal marital relations with Joseph and additional children after the miraculous conception and birth of Jesus.