Whether Christ Should Have Been Born of an Espoused Virgin?
Objection 1: It would seem that Christ should not have been born of
an espoused virgin. For espousals are ordered to carnal intercourse.
But our Lord's Mother never wished to have carnal intercourse with
her husband; because this would be derogatory to the virginity of her
mind. Therefore she should not have been espoused.
Obj. 2: Further, that Christ was born of a virgin was miraculous,
whence Augustine says (Ep. ad Volus. cxxxvii): "This same power of
God brought forth the infant's limbs out of the virginal womb of His
inviolate Mother, by which in the vigor of manhood He passed through
the closed doors. If we are told why this happened, it will cease to
be wonderful; if another instance be alleged, it will no longer be
unique." But miracles that are wrought in confirmation of the Faith
should be manifest. Since, therefore, by her Espousals this miracle
would be less evident, it seems that it was unfitting that Christ
should be born of an espoused virgin.
Obj. 3: Further, the martyr Ignatius, as Jerome says on Matt. 1:18,
gives as a reason of the espousals of the Mother of God, "that the
manner of His Birth might be hidden from the devil, who would think
Him to be begotten not of a virgin but of a wife." But this seems
to be no reason at all. First, because by his natural cunning he
knows whatever takes place in bodies. Secondly, because later on
the demons, through many evident signs, knew Christ after a
fashion: whence it is written (Mk. 1:23, 24): "A man with an unclean
spirit . . . cried out, saying: What have we to do with Thee, Jesus
of Nazareth? Art Thou come to destroy us? I know . . . Thou art the
Holy one of God." Therefore it does not seem fitting that the Mother
of God should have been espoused.
Obj. 4: Further, Jerome gives as another reason, "lest the Mother of
God should be stoned by the Jews as an adulteress." But this reason
seems to have no weight, for if she were not espoused, she could not
be condemned for adultery. Therefore it does not seem reasonable that
Christ should be born of an espoused virgin.
_On the contrary,_ It is written (Matt. 1:18): "When as His Mother
Mary was espoused to Joseph": and (Luke 1:26, 27): "The angel Gabriel
was sent . . . to a virgin espoused to a man whose name was Joseph."
_I answer that,_ It was fitting that Christ should be born of an
espoused virgin; first, for His own sake; secondly, for His Mother's
sake; thirdly, for our sake. For the sake of Christ Himself, for four
reasons. First, lest He should be rejected by unbelievers as
illegitimate: wherefore Ambrose says on Luke 1:26, 27: "How could we
blame Herod or the Jews if they seem to persecute one who was born of
adultery?"
Secondly, in order that in the customary way His genealogy might be
traced through the male line. Thus Ambrose says on Luke 3:23: "He Who
came into the world, according to the custom of the world had to be
enrolled. Now for this purpose, it is the men that are required,
because they represent the family in the senate and other courts. The
custom of the Scriptures, too, shows that the ancestry of the men is
always traced out."
Thirdly, for the safety of the new-born Child: lest the devil should
plot serious hurt against Him. Hence Ignatius says that she was
espoused "that the manner of His Birth might be hidden from the
devil."
Fourthly, that He might be fostered by Joseph: who is therefore
called His "father," as bread-winner.
It was also fitting for the sake of the Virgin. First, because thus
she was rendered exempt from punishment; that is, "lest she should be
stoned by the Jews as an adulteress," as Jerome says.
Secondly, that thus she might be safeguarded from ill fame. Whence
Ambrose says on Luke 1:26, 27: "She was espoused lest she be wounded
by the ill-fame of violated virginity, in whom the pregnant womb
would betoken corruption."
Thirdly, that, as Jerome says, Joseph might administer to her wants.
This was fitting, again, for our sake. First, because Joseph is thus
a witness to Christ's being born of a virgin. Wherefore Ambrose says:
"Her husband is the more trustworthy witness of her purity, in that
he would deplore the dishonor, and avenge the disgrace, were it not
that he acknowledged the mystery."
Secondly, because thereby the very words of the Virgin are rendered
more credible by which she asserted her virginity. Thus Ambrose says:
"Belief in Mary's words is strengthened, the motive for a lie is
removed. If she had not been espoused when pregnant, she would seem
to have wished to hide her sin by a lie: being espoused, she had no
motive for lying, since a woman's pregnancy is the reward of marriage
and gives grace to the nuptial bond." These two reasons add strength
to our faith.
Thirdly, that all excuse be removed from those virgins who, through
want of caution, fall into dishonor. Hence Ambrose says: "It was not
becoming that virgins should expose themselves to evil report, and
cover themselves with the excuse that the Mother of the Lord had also
been oppressed by ill-fame."
Fourthly, because by this the universal Church is typified, which is
a virgin and yet is espoused to one Man, Christ, as Augustine says
(De Sanct. Virg. xii).
A fifth reason may be added: since the Mother of the Lord being both
espoused and a virgin, both virginity and wedlock are honored in her
person, in contradiction to those heretics who disparaged one or the
other.
Reply Obj. 1: We must believe that the Blessed Virgin, Mother of God,
desired, from an intimate inspiration of the Holy Ghost, to be
espoused, being confident that by the help of God she would never
come to have carnal intercourse: yet she left this to God's
discretion. Wherefore she suffered nothing in detriment to her
virginity.
Reply Obj. 2: As Ambrose says on Luke 1:26: "Our Lord preferred that
men should doubt of His origin rather than of His Mother's purity.
For he knew the delicacy of virgin modesty, and how easily the fair
name of chastity is disparaged: nor did He choose that our faith in
His Birth should be strengthened in detriment to His Mother." We must
observe, however, that some miracles wrought by God are the direct
object of faith; such are the miracles of the virginal Birth, the
Resurrection of our Lord, and the Sacrament of the Altar. Wherefore
our Lord wished these to be more hidden, that belief in them might
have greater merit. Whereas other miracles are for the strengthening
of faith: and these it behooves to be manifest.
Reply Obj. 3: As Augustine says (De Trin. iii), the devil can do many
things by his natural power which he is hindered by the Divine power
from doing. Thus it may be that by his natural power the devil could
know that the Mother of God knew not man, but was a virgin; yet was
prevented by God from knowing the manner of the Divine Birth. That
afterwards the devil after a fashion knew that He was the Son of God,
makes no difficulty: because then the time had already come for
Christ to make known His power against the devil, and to suffer
persecution aroused by him. But during His infancy it behooved the
malice of the devil to be withheld, lest he should persecute Him too
severely: for Christ did not wish to suffer such things then, nor to
make His power known, but to show Himself to be in all things like
other infants. Hence Pope Leo (Serm. in Epiph. iv) says that "the
Magi found the Child Jesus small in body, dependent on others, unable
to speak, and in no way differing from the generality of human
infants." Ambrose, however, expounding Luke 1:26, seems to understand
this of the devil's members. For, after giving the above
reason--namely, that the prince of the world might be deceived--he
continues thus: "Yet still more did He deceive the princes of the
world, since the evil disposition of the demons easily discovers even
hidden things: but those who spend their lives in worldly vanities
can have no acquaintance of Divine things."
Reply Obj. 4: The sentence of adulteresses according to the Law was
that they should be stoned, not only if they were already espoused or
married, but also if their maidenhood were still under the protection
of the paternal roof, until the day when they enter the married
state. Thus it is written (Deut. 22:20, 21): "If . . . virginity be
not found in the damsel . . . the men of the city shall stone her to
death, and she shall die; because she hath done a wicked thing in
Israel, to play the whore in her father's house."
It may also be said, according to some writers, that the Blessed
Virgin was of the family or kindred of Aaron, so that she was related
to Elizabeth, as we are told (Luke 1:36). Now a virgin of the
priestly tribe was condemned to death for whoredom; for we read (Lev.
21:9): "If the daughter of a priest be taken in whoredom, and
dishonor the name of her father, she shall be burnt with fire."
Lastly, some understand the passage of Jerome to refer to the
throwing of stones by ill-fame.
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