This doctrine underwent a period of discussion until the
late 4th century when general consensus emerged. The
earliest witness to the perpetual virginity of Mary seems to
appear in the apocryphal Protogospel of James (ca 150).
Tertullian (d ca 220) denied the virginity of Mary after
Jesus' birth. Origen (d 254), by contrast, taught Mary's
perpetual virgnity. In the East, St Athanasius strongly
defended Mary's virginity after the birth of Jesus. Shortly
after, St Basil the Great (d ca 380) accepted Mary's
perpetual virginity and claimed that it reflected the
general sense of believers; though he did not consider it to
be a dogma. Around the same time, in the West, Jovinian and
Helvidius denied the perpetual virginity while Ambrose (d. 397),
Jerome (d. 420) and Augustine (d. 430) staunchly defended it.
After this time, Monasticism spread widely and the value of
consecrated virginity became better known and widely accepted.
General agreement and clear teaching on the perpetual virginity
of Mary seem to have followed.
The official acts of the Fifth Ecumenical Council held at
Constantinople in 553 refer to Mary as
aeiparthenos
(i.e. ever-virgin). For example, an anathema against the 'three
chapters' condemns those who deny:
These statements were not made in reference to a direct
discussion of Mary's virginity. Hence, some argue that this
statement was not a dogmatic definition, even though it was
issued within a definatory document. For Catholics, such
definitions may be made by the episcopal college, in
communion with its President, the Bishop of Rome, or by the
Pope in virtue of his Presidency over the entire episcopal
college. Such definitions must be derived, at least
implicitly, from the revelation closed at the death of the
Apostles.
Though not an Ecumenical Council, the Lateran Council of 649 convened by Pope Martin I also issued an important statement affirming Mary's lifelong virginity:
After Constantinople II the title was universally accepted
by the Church. Though already present in certain liturgical
contexts, references to Mary's perpetual virginity were then
propagated universally in the liturgical life of the Church.
Hence, questioning the dogma's status as a 'definition' does not
appear to be constructive. Note that some teachings which belong
to the deposit of faith may not have been confirmed by a formal
dogmatic definition (e.g. immortality of the soul?). This is
often the case with teachings which have never been seriously
contested.
There are other norms by which the Church may have assurance
that a teaching has been infallibly revealed by God:
consensus fidelium (i.e. general agreement among the
entire body of believers "from the bishops down to the last of
the lay faithful" [Lumen Gentium #12]); and "universal
ordinary magisterium" (i.e. frequent authoritative teachings
affirming one perspective on a topic given by the Pope
alone, or by the episcopate in general). On the topic of
Mary's perpetual virginity, we have double assurance that
the teaching may be considered as infallibly revealed in
light of the statement of the 5th Ecumenical Council and by
virtue of its constant use in the life of the Church
afterwards (i.e. consensus of the faithful and universal
ordinary magisterium).
The dogma of Mary's perpetual virginity is not merely a reference to a historical fact. This historical fact has a a deeper meaning, a spiritual dimension. It speaks of the radical character of her God-relatedness. The life of Mary exists only for, in and through God. Further, it speaks of the singularity of the Christ event. Finally, note that this teaching illustrates Mary's character as type of the Church:
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