On the Virginity of Mary and the Birth of Jesus
Hello, today we will analyze a central religious theme to which we are often exposed and about which we frequently encounter questions from people of other religions—whether we believe in it or not, or what our opinion on the topic is. Therefore, we have prepared a definitive article on the history of these beliefs in our society and our perspective on these matters.
Introduction
Among the most debated mysteries of Christianity are the virgin birth of Jesus and the perpetual virginity of Mary. These doctrines are central to Catholic and Orthodox traditions but are frequently questioned by scholars, Protestant theologians, and critical readers of the Bible.
This essay seeks to reflect on these topics with balance—analyzing what the Bible actually says, the Jewish context in which these ideas emerged, and the spiritual significance derived from them.
1. The Virgin Birth and the Jewish Context
The Gospel of Matthew affirms that Jesus was born of a virgin, fulfilling the prophecy of Isaiah 7:14:
"Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel."
However, in the original Hebrew text of Isaiah, the word used is ‘almah’ (עַלְמָה), which means “young woman” and not necessarily “virgin.” The Greek translation of the Septuagint, used by Christian authors, rendered ‘almah’ as ‘parthénos’, which can mean “virgin.” Thus, the doctrine of the virgin birth arises from a Greek interpretation of the text, not the original Jewish reading.
In first-century Jewish culture, there was no expectation of a Messiah born of a virgin. The Messiah was expected to be a human descendant of David—a king, not a divine incarnate being. The idea of a miraculous conception without a human father did not belong to Jewish religious thought but was common in Greek and Eastern cultures, where gods were often described as born of virgins (e.g., Apollo, Perseus, and other mythological heroes).
Therefore, the virgin birth may have served, in the Greco-Roman context, as a way to express Jesus’ divine origin to an audience accustomed to this type of symbolic narrative.
2. The Theological Necessity of the Virgin Birth
Christian tradition teaches that Jesus was born of a virgin so as not to inherit original sin, transmitted to all humanity from Adam (Romans 5:12).
However, this explanation raises a logical question: if Mary, his mother, was also born of human parents, how could she give birth to a sinless child?
To address this, the Catholic Church formulated the doctrine of the Immaculate Conception, according to which Mary was conceived without original sin. But if Mary could be born without sin despite having human parents, why would Jesus need a miraculous birth to be pure? This apparent theological inconsistency suggests that the emphasis on virginity may hold more symbolic than biological value.
Additionally, several biblical figures were considered righteous and faithful to God without being born of a virgin and without the need for a savior—for example, Enoch, who “walked with God, and God took him” (Genesis 5:24), or Elijah, taken up to heaven in a whirlwind (2 Kings 2:11).
None of these figures were born of a virgin, demonstrating that spiritual purity, according to the Bible, does not depend on a supernatural birth but on moral righteousness and communion with God, which also calls into question the necessity of a savior.
3. The Perpetual Virginity of Mary and the Value of Marriage
Another traditional doctrine is Mary’s perpetual virginity—that she remained a virgin before, during, and after Jesus’ birth. This idea, defended since the early centuries, was seen as a sign of sanctity and purity.
However, it comes into direct tension with biblical teaching on marriage.
The apostle Paul clearly states:
"The husband should give to his wife her conjugal rights, and likewise the wife to her husband. [...] Do not deprive one another, except perhaps by agreement for a limited time, to devote yourselves to prayer; and again come together, so that Satan does not tempt you because of your lack of self-control." (1 Corinthians 7:3–5)
In this text, Paul recognizes sexual activity within marriage as holy and necessary, an expression of love and unity, not sin. He also emphasizes that abstinence should be temporary to avoid temptation.
Therefore, if Mary and Joseph were truly married, there would be no sin in having a normal conjugal life. On the contrary, denying this would go against the very purpose of marriage, which, according to the Bible, is “one flesh” (Genesis 2:24).
Denying the sexual dimension of marriage, as some ancient theologians did, led to a negative view of the body and sexuality, contrasting with the biblical view of creation, where sex is part of God’s blessing:
"And God blessed them, and said to them: Be fruitful and multiply." (Genesis 1:28)
Interestingly, the concept of a “virgin consecrated woman” also existed in Greco-Roman paganism—such as the priestesses of Diana (or Artemis), the virgin goddess. This cultural resemblance may have influenced the later exaltation of Mary’s virginity.
Thus, the virgin birth and Mary’s perpetual virginity can be understood as theological symbols rather than biological facts. They express the idea that Jesus came into the world by divine initiative and that Mary fully submitted to the will of God.
However, this does not imply that conjugal sex is impure, nor that marriage without sexual relations is holier. The Bible presents sexual activity within marriage as a legitimate expression of love, fidelity, and spiritual communion.
Recognizing that some traditions have cultural and symbolic roots does not diminish the value of faith but allows us to understand that divine revelation unfolded within human history and cultures.
Thus, more than focusing on the literal virginity, Christians can contemplate the true miracle: the birth of a new mindset in Christ—not by flesh, but by the Spirit.
4. Clerical Celibacy, the Ascetic Ideal, and Historical Roots
The valuation of chastity in Christianity developed in dialogue with Greco-Roman asceticism.
From the 2nd to 4th centuries, Platonic and Stoic influences led many Christian thinkers to view sexual continence as a sign of spiritual mastery over bodily impulses. Writers such as Jerome and Augustine described virginity as a “more perfect” state, while still recognizing marriage as good.
This ideal found parallels in ancient religious practices.
In the cult of Artemis (or Diana), priestesses were consecrated virgins, symbols of purity and exclusive dedication to the goddess. In the Roman cult of Vesta, the Vestal Virgins also lived in perpetual chastity, believing their purity protected the city.
Early Christianity reinterpreted these models within monotheism: Mary’s virginity became a sign of total consecration to God, and clerical celibacy came to be seen as an imitation of Christ and the heavenly life.
a) Married Clergy and Initial Discipline
In the first centuries, Christian clergy were not required to be celibate.
Patristic sources and conciliar documents show that many bishops and presbyters were married and had children.
Among the first popes, several were married and parents before their election, including:
- Saint Peter (1st century), whose mother-in-law is mentioned in Matthew 8:14.
- Saint Felix III (483–492), grandfather of Gregory the Great.
- Saint Hormisdas (514–523), father of the future Pope Silverius.
- Adrian II (867–872), married with a daughter before ordination.
These examples demonstrate that until the Middle Ages, clerical marriage was accepted and compatible with holiness of life.
b) Consolidation of Mandatory Celibacy
From the 4th century, regional synods began recommending that priests and bishops live in continence.
However, only in the 11th century did the Western Church make celibacy mandatory.
During the pontificate of Pope Gregory VII (1073–1085), the Gregorian Reforms prohibited priestly marriage and declared invalid the ordinations of married men who remained with their wives.
The motivations were both spiritual and administrative:
- To express exclusive dedication to God and the Church, imitating the celibate Christ.
- To prevent ecclesiastical property from being inherited by clergy children, which could weaken Church assets and autonomy.
The Councils of Lateran I (1123) and Lateran II (1139) confirmed this rule, making it universal law for the Latin clergy. The Eastern Church, however, retained a different discipline: priests may marry before ordination, while bishops remain celibate.
c) Virtues and Challenges of Celibacy
Celibacy brought important spiritual benefits for the Church:
- It is a sign of total dedication and freedom for pastoral service (1 Corinthians 7:32–33).
- It testifies to the eschatological hope that “in heaven they neither marry nor are given in marriage” (Matthew 22:30).
- It inspires the faithful to see divine love as complete, surpassing human bonds.
However, its mandatory nature also generated tensions:
Some clergy had no vocation for celibacy, and in certain periods, the discipline was enforced more for administrative than spiritual reasons.
When celibacy is understood as repression of desire, it can reinforce a negative view of sexuality, inherited from the dualism of Platonism, not from the Bible, where the body is God’s “very good” creation (Genesis 1:31).
Contemporary theology, especially through John Paul II’s Theology of the Body, sought to correct this distortion: celibacy should be a free vocation, not a denial of sexuality, but a distinct way to express total love for God and neighbor.
5. The Allane Perspective
Within our tradition, the existence of original sin inherited by humanity is not recognized. Each human being is born in a state of spiritual purity and has full responsibility for their own choices. For this reason, the doctrine of a virgin birth as a way to avoid the transmission of sin has no theological meaning in our belief system.
We also reject the idea of avatars, understood as divine manifestations taking human form to intervene in history or physically help humanity. This notion, present in traditions such as Krishna in Hinduism, Maitreya in Buddhism, and Apollo in Greek paganism, is seen as a symbolic or mythological explanation of the sacred in the world.
For us, the Glory of God is so absolute and transcendent that no physical body could contain it without the very structure of the material universe being destroyed. In other words, if God were to manifest in a human body, it would be impossible—the body, and indeed the entire material universe, would be destroyed. God’s power is such that it cannot be confined within this universe.
Therefore, God manifests not through literal incarnation, but through consciousness, justice, and inner harmony.
Regarding sexuality, we view it as a natural and sacred expression of human union. Sexual activity, when lived within a context of marriage and fidelity, is neither impure nor contaminating, but an integral part of the natural order of creation. What corrupts humanity is not desire itself, but the irresponsible or disrespectful use of sexuality, contrary to the principles of reciprocity and true love.
May the Eternal grant us understanding always and bless us each day.
— Aisi~
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