T
Tomster
Guest
In the first place, the New Testament, which often presents Jesus as Son of Mary in formal or equivalent terms, applies this name only to Him. Never does it apply this name to the brothers of the Lord. In St. Mark, the Nazerenes ask: “Is this not the son of Mary?” They do not say: “Is he not a son of Mary?” but “the son of Mary,” as though they knew no others. The text is all the more significant since in Greek the definite article is placed before a substantive attribute only to indicate that it presents something unique in its kind.Why doesn’t the CCC give scripture to support the statements it makes about what the RCC believes?
I’m not trying to just argue with people. No need to worry about that. Trying to a gain better understanding of the RCC view of Mary.
It doesn’t matter to me weather Mary remained a virgin or not. If she did remain, Praise God! If she decided to have children with Joseph, then praise God!. It doesn’t have any effect on her salvation or her obedience to God in her willingness to serve Him in the way that she did. And I’m am very thankful for that. In the big picture its a mood point, but I do want to understand why I should believe what the RCC teaches about Mary.
So again thank you for the responses.
The testimony of Mary herself is a guarantee of her perpetual virginity. To the angel who announces to her that she is to be the mother of the Messias, the Mother of God, she mentions her resolution of remaining a virgin: “How shall this happen, since I do not know man?” She learns that God will, by a miracle, preserve her virginity intact. But, if even before becoming the Mother of God she had already resolved to remain a virgin, is it conceivable that she would have violated her resolution after God had consecrated her virginity by such a great miracle and had chosen her flesh to become the all-pure flesh of the Word Incarnate?