The Perpetual Virginity of the Blessed Virgin Mary

Against Helvidius, by St. Jerome

Introduction

Jerome explains he was asked to respond to Helvidius’s pamphlet but delayed because he feared giving the troublemaker undue prominence. However, the scandal caused to the faithful compelled him to respond. He invokes the Holy Spirit to defend Mary’s virginity and promises to use Scripture alone as his proof.

The “Before They Came Together” Argument

Helvidius claimed that Matthew’s use of “before they came together” necessarily implies they did come together afterward. Jerome refutes this by demonstrating that “before” can denote order in thought rather than inevitability in time.

Jerome provides examples: “the apostle Paul, before he went to Spain, was put in fetters at Rome” does not require Paul to eventually go to Spain. Similarly, “before they came together” merely indicates the time preceding marriage, not a guarantee of subsequent intercourse.

Jerome notes that betrothed women were called “wife” in Scripture: Deuteronomy refers to a “betrothed” woman as “his neighbor’s wife,” proving the terms overlapped. He explains three reasons Mary was betrothed: to establish Jesus’s genealogy through Joseph, to protect her from being stoned as an adulteress under Mosaic law, and to provide her a guardian during her flight to Egypt.

The Word “Till” Examined

Helvidius argued that “knew her not till she had brought forth a son” necessarily means Joseph knew her afterward. Jerome demonstrates “till” frequently denotes indefinite rather than limited time.

He cites: God says “Even unto old age I am He” — will He cease being God when they age? Christ promises disciples “I am with you always, even unto the end of the world” — will He abandon them after that? Paul writes Christ must reign “till he has put all enemies under his feet” — will His reign then end?

Jerome argues that had Matthew intended to indicate subsequent intercourse, he could have written plainly as with Tamar: “And he took his wife, and knew her again no more.”

Practical Objections

Jerome notes the law required women purification for forty days postpartum. Joseph could not have approached Mary immediately after childbirth without violating both natural recovery and religious law. Moreover, “no midwife assisted at His birth,” making the stable unsuitable for marital relations.

”First-Born Son” Reexamined

Helvidius claimed “first-born” necessarily requires younger siblings. Jerome counters that “first-born” means one who opened the womb, regardless of subsequent births.

God commanded: “Everything that opens the womb… shall be yours.” The law applies to first-born animals and humans regardless of whether others follow. John the Baptist was both only-begotten and first-born — he opened his mother’s womb. If first-born required subsequent siblings, the law would be unenforceable until another child was born.

When Pharaoh’s first-born died, this included both those with siblings and only children, proving only-begotten sons can be called first-born.

The “Brethren” Question

Helvidius cited Gospel passages mentioning Jesus’s brethren: James, Joseph, Simon, and Judas. Jerome demonstrates these were children of another Mary — “Mary of Clopas,” wife of Alphaeus — not Mary the mother of Jesus.

John identifies who stood at the cross: “his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.” The same persons called brethren elsewhere are identified as children of this different Mary.

Four Types of Brethren in Scripture

Jerome establishes that Scripture uses “brethren” in four senses:

By nature: Esau and Jacob, Andrew and Peter

By race: All Jews called each other brethren

By kindred: Lot was Abraham’s nephew but called his brother; Jacob called Laban brother though he was his uncle; nephews were called sons

By affection: All Christians called brethren spiritually

The Lord’s “brethren” must be understood as kindred, not blood siblings. Just as Joseph was called Jesus’s “father” though not his biological father, these relatives were called “brethren” without being Mary’s children.

Virginity Versus Marriage

Jerome defends his comparison of virginity to marriage. He acknowledges the Old Testament command “Be fruitful, and multiply,” but notes that under the New Covenant, “The time is shortened, that henceforth those that have wives may be as though they had none.”

Paul taught that the unmarried focus on pleasing the Lord while the married focus on pleasing spouses. He argues that virginity represents angelic purity, the highest Christian virtue, though he acknowledges holy women exist among the married and widowed.

Conclusion

Jerome reiterates his fundamental principle: “we do not deny what is written, so we do reject what is not written. We believe that God was born of the Virgin, because we read it. That Mary was married after she brought forth, we do not believe, because we do not read it.”

He claims Helvidius elevated him to distinction by attacking both Mary and himself with the same criticism. Jerome concludes that weak opponents resort to personal attacks when outmatched in argument.