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The word here signifies nothing about what occurs afterward, which is utterly unlike the meaning it has in modern American English usage, a meaning which ''does'' signify what occurs afterward.<br>''compare'':<br>[http://biblehub.com/matthew/5-18.htm Matthew 5:18]<br>[http://biblehub.com/matthew/10-23.htm Matthew 10:23 RSV "before"]<br>[http://biblehub.com/matthew/16-28.htm Matthew 16:28]<br>[http://biblehub.com/matthew/22-44.htm Matthew 22:44 —''Will the Lord then no longer sit at his right hand?'']<br>[http://biblehub.com/interlinear/matthew/1-25.htm Matthew 1:25] is a statement about both the virginal conception of Jesus in Mary's womb, without any human sexual intercourse, and the chastity of Joseph and Mary during the entire period of her pregnancy from the very moment of conception. It is not a statement about what Joseph did immediately after Jesus was born. (Compare [https://www.biblegateway.com/passage/?search=Leviticus+12&version=KJV Leviticus 12.])

The word here signifies nothing about what occurs afterward, which is utterly unlike the meaning it has in modern American English usage, a meaning which ''does'' signify what occurs afterward.<br>''compare'':<br>[http://biblehub.com/matthew/5-18.htm Matthew 5:18]<br>[http://biblehub.com/matthew/10-23.htm Matthew 10:23 RSV "before"]<br>[http://biblehub.com/matthew/16-28.htm Matthew 16:28]<br>[http://biblehub.com/matthew/22-44.htm Matthew 22:44 —''Will the Lord then no longer sit at his right hand?'']<br>[http://biblehub.com/interlinear/matthew/1-25.htm Matthew 1:25] is a statement about both the virginal conception of Jesus in Mary's womb, without any human sexual intercourse, and the chastity of Joseph and Mary during the entire period of her pregnancy from the very moment of conception. It is not a statement about what Joseph did immediately after Jesus was born. (Compare [https://www.biblegateway.com/passage/?search=Leviticus+12&version=KJV Leviticus 12.])

Again, in A.D. 382/3 St. [[Jerome]] complained that '''[[Helvidius]]''' interpreted Matthew 1:25 '''ἕως''' ''heos'' to mean that Mary had other children, noting especially that this was an entirely "novel" interpretation, ''a new idea that had never been suggested before the fourth century''.  

Again, in A.D. 382/3 St. [[Jerome]] complained that '''Helvidius''' interpreted Matthew 1:25 '''ἕως''' ''heos'' to mean that Mary had other children, noting especially that this was an entirely "novel" interpretation, ''a new idea that had never been suggested before the fourth century''.  

See English translation of Jerome's tract: <br>[http://www.cin.org/users/james/files/helvidiu.htm '''The Perpetual Virginity of Blessed Mary: Against Helvidius, by St. Jerome''' (cin.org)]

See English translation of Jerome's tract: <br>[http://www.cin.org/users/james/files/helvidiu.htm '''The Perpetual Virginity of Blessed Mary: Against Helvidius, by St. Jerome''' (cin.org)]

==The debate: external links==

==The debate: external links==

 

See discussion of both sides of the controversy based on scripture [[Cafeteria Christianity#Proof texts|proof texts]]:

See discussion of both sides of the controversy based on scripture [[Cafeteria Christianity#Proof texts|proof texts]]:

*[http://www.biblicalcatholic.com/apologetics/a27.htm '''Jesus' "Brothers" and Mary's Perpetual Virginity''' Mark J. Bonocore (biblicalcatholic.com)] ''The author's conclusions are strictly based on scripture alone.''

*[http://www.biblicalcatholic.com/apologetics/a27.htm '''Jesus' "Brothers" and Mary's Perpetual Virginity''' Mark J. Bonocore (biblicalcatholic.com)] ''The author's conclusions are strictly based on scripture alone.''

The Protestant doctrine that Mary gave birth to other children after Jesus cannot be supported by ''sola scriptura'', by internal textual evidence of the usage of "brother" and "brothers" within the whole of the New Testament, by linguistic evidence from either Greek grammar or Koine Greek vocabulary, nor by evidence from the first three hundred years of Christian tradition before Helvidius. From all of the available evidence, the Protestant doctrine that Mary gave birth to other children besides Jesus appears to be an [[Eisegesis|eisegetical]] tradition of men added to the Bible. See [[Polemic]] and [[Libel]].

The Protestant doctrine that Mary gave birth to other children after Jesus cannot be supported by ''sola scriptura'', by internal textual evidence of the usage of "brother" and "brothers" within the whole of the New Testament, by linguistic evidence from either Greek grammar or Koine Greek vocabulary, nor by evidence from the first three hundred years of Christian tradition before Helvidius. From all of the available evidence, the Protestant doctrine that Mary gave birth to other children besides Jesus appears to be an [[Eisegesis|eisegetical]] tradition of men added to the Bible. See [[Polemic]] and [[Libel]].

[[category:Catholicism]]

[[Category:Catholicism]]

[[category:Heresies]]

[[Category:Heresies]]

[[category:Protestantism]]

[[Category:Protestantism]]

[[category:Bible]]

[[Category:Bible]]

[[category:Christianity]]

[[Category:Christianity]]

[[category:History]]

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