Aeiparthenos (Greek: ἀειπάρθενος) means “ever-virgin.” This title was officially given to Mary at the Second Council of Constantinople in 533. It is the doctrine of the perpetual virginity of Mary—that Mary was a virgin before, during, and after the birth of Jesus Christ. The tradition of Mary’s perpetual virginity first appears in the mid-second century in a text known as the Protoevangelium of James. While not part of the biblical canon, this work is an important witness to early Christian belief. The renowned patristics scholar Johannes Quasten explains its purpose clearly:
“The principal aim of the whole writing is to prove the perpetual and inviolate virginity of Mary before, in, and after the birth of Christ.” (Patrology, 1:120–121)
3 Interpretations of the “Brothers of Jesus”
1. The Epiphanian View
Named after St. Epiphanius of Salamis, this view holds that the so-called brothers and sisters of Jesus were children of Joseph from a previous marriage. Joseph is understood to have been a widower when he married Mary, making these children Jesus’ step-siblings. This is the earliest of the three views, later articulated and rigorously defended by Epiphanius, hence the Epiphanian View.
2. The Hieronymian View
Named after St. Jerome who’s name in Latin is Hieronymus. This interpretation argues that the “brothers” (adelphoi in Greek) were actually cousins or close relatives of Jesus. Jerome noted that Hebrew and Aramaic frequently use “brother” to describe extended kinship. Jerome was the first to propose this view, and because of his influence it spread rapidly throughout the Latin-speaking world.
3. The Helvidian View
Named after Helvidius, an early Arian heretic, this view claims that the brothers and sisters of Jesus were biological children of Mary and Joseph, born after Jesus. This interpretation was unheard of among the Early Church Fathers and was a minority view even among the heretics themselves.
In the early Church, belief in Mary’s perpetual virginity was nearly universal. Church Fathers overwhelmingly supported either the Epiphanian or Hieronymian views. The Helvidian position failed to gain traction and was firmly rejected within orthodox Christianity.
Here is the views of the Church Fathers and Protestant Reformers: