Originally posted by Carson Weber:
"they were grounded in the sound exegesis and interpretation of the Word."
I have shown you how - in logic - Mary's response to Gabriel is a non sequitur since in her mind, sex is imminent, and the how has already been presented to her. She is betrothed to Joseph, and her betrothal is so strong that it would take a bill of divorce to be separated from him. If she is planning on having sex with Joseph and raising a family, then Gabriel's announcement that her future son will be the King of Israel should not evoke the response of "How can this be, for I know not man?"
Logic?? Let's look at what is presented by you.
1. Mary's response is NOT non sequitor, as we shall see.
2. "In her mind sex is imminent. That is relative, depending on what you mean by imminent. She wasn't waiting ten years down to consummate a marriage and have children. Neither was she expecting to live as long as Methuselah. But your point is well made and accepted she was expecting to have sex and rear up a family with Joseph.
3. If your how refers to the message of the angel, then the angel later explained how the Holy Spirit would overshadow her and she would conceive and bring forth the Son of God. But that in no way stops Mary from having a family later on. You might construe it as a small interruption in the normal course of affairs in her life.
4. She is betrothed to Joseph at this time, and her betrothal is so strong that she is considered as wife, though she legally isn't. I am relieved to hear you say that. Scripture doesn't contradict itself. In that fairy-tale book that you called Scripture (Protoevengelium of James) Joseph is still betrothed to Mary at the time of the birth of Christ, and thus Christ is born out of wedlock according to public appearance! They were only married sometime after the birth of Christ (according to your "Scripture").
But, indeed, according to the Biblical account she was betrothed when the angel appeared. She was expecting to soon be married. We don't know exactly when. And soon after their marriage would be consummated they would raise up a family for the Lord.
Gabriel's announcement that she would bear the Messiah, did evoke the response: "How can this be seeing I know not a man?" What else would you expect her to say if you were in her shoes? She was betrothed not married. Her betrothal could yet last another year (most lasted one to two years). She was a virgin, but betrothed or engaged. She had not known any man. Neither would she know Joseph or any man for the Messiah to be conceived. Therefore (for her understanding) she asks: "How can this be?? Seing I know not a man? It was a question born out of amazement and wonderment, not unbelief like Zecharias's was.
This interpretation is not my own, nor is it novel. It was used by St. Jerome against Helvidius in the fourth century.
It doesn't matter whose it is, it doesn't make a lot of sense anyway.
no Catholic on this string has been able to respond to the exegetical evidence ... that the Greek term adelphos must be interpreted as brother
You are incorrect. I have shown how this premise is false on page 6 of this thread, and, as of yet, you have not responded to it:
Sorry Carson. I have not seen it. Adelphos means brother. Every time, well over 100 times (including the plural form its over 300 times) it is always translated brother or brethren. There is another word for cousin. The Holy Spirit chose not to use that word, though it is used three other times in the Bible. I wonder why he didn't use it in Mat.13:55? Maybe because He meant for us to understand that they were his brothers.
"one can not argue the Septuigant to substantiate the translation of adelphos as "cousins" or anything else - the OT was not written in Greek, it was written in Hebrew."
The fact that the Old Testament was originally authored in Hebrew and was later translated into Greek is the foundation of the argument for the Perpetual Virginity of Mary because the translators of the Septuagint favored adelphos, even for true cousins. This demonstrates that adelphos was used for cousins as well as full blood brothers equally among Jews well before the time of Jesus.
If this is your foundational argument, then your ship just sunk, and you ought to say good-bye to the perpetual virginity of Mary heresy. As stated before, the Septuagint is a translation and only a translation: just like the RSV, ASV, KJV, NSV, etc. They are all translations, and none of them are inspired. Only the originals are inspired. God inspired the originals, and only those manuscripts that are preserved in the original manuscripts have any bearing on this discussion. In other words the definition of the New Testament word of adelphos does not come from the English word brother found in the Old Testament Hebrew and then translated into a Greek version. What you have done is gone from English to Hebrew to Greek to English again. Either go from the Hebrew Old testament straight into English or the Greek New Testamen straight into English. The Scriptures were inspired in Hebrew in the OT, and in Greek in the NT. We confine ourselves to those--not to Syriac, Egyptian, Latin, Punjabi, Pharsi, Cree, Spanish, etc. Greek and Hebrew; that is all.
Thus adelphos in the New Testament is always translated brother (over 300 times), the Septuagint notwithstanding. And your arguments just get weaker and more insignificant by the minute.
This is the argument that you have not assimilated nor responded to. And how can you when it successfully demonstrates that adelphos cannot be equated with full blood brothers? There is no response that you can provide, even if you wanted to provide one.
This argument will not be "assimilated" and you don't seem to comprehend it. Mat.13:55,56 shows demonstrably that the brothers and sisters mentioned are the actual brothers and sisters of Christ. They can be no other. I have presented this evidence time and time again and it still has gone unrefuted. If God wanted to make it clear that they were cousins then he would have used the word for cousins, but he didn't; he used the word for brothers instead. Doesn't that tell you something?
To understand the word "until" in Matt. 1:25 as referring only to the time before the birth of Christ is ridiculous - a forced reading of the text
Alright Todd!! Now you're actually providing arguments.. and responding for once... way to go!
You are using a narrow, modern meaning of "until," instead of the meaning it had when the Bible was written.
In the Bible, it means only that some action did not happen up to a certain point; it does not imply that the action did happen later, which is
the modern sense of the term. In fact, if the modern sense is forced on the Bible, some ridiculous meanings result.
Consider this line: "
Michal the daughter of Saul had no children until the day of her death" (2 Sam. 6:23). Are we to assume she had children after her death?
Let's see if your example really holds water or not. And what translation uses the word "until?"
2 Samuel 6:23 Therefore Michal the daughter of Saul had no child
unto the day of her death. (KJV)
2 Samuel 6:23 Michal the daughter of Saul had no child
to the day of her death. (WEB)
2 Samuel 6:23 And Michal the daughter of Saul had no child
unto the day of her death. (ASV)
2 Samuel 6:23 And Michal the daughter of Saul had no child
to the day of her death. (DBY)
Is that enough? Neither the King James, nor most other translations use the prepostion "until." The meaning of the verse if we may so paraphrase it, is: "Right up til the day that Michal died, she had neither sex nor children."
--There is no need for me to paraphrase it all.
A better way for you to understand the verse is just to insert another word for "child"
She had no fun to the day of her death.
She had no money to the day of her death.
She had no friends to the day of her death.
She had no memory to the day of her death.
She had no health to the day of her death.
In all cases it does not mean that she gained those things afterward.
To conclude, after spending so much time on this verse you decided to give. It is really a lame excuse for a defence of your doctrine. Let's see what else you have here.
There is also the burial of Moses.
The book of Deuteronomy says that no one knew the location of his grave "until this present day" (Deut. 34:6). But we know that no one has known since that day either.
Context means everything doesn't it? No one knew the location of the grave until that day (the day of Moses), and no one would no it from that day forward, as Moses told them, because God buried Moses Himself. Your conclusion in this case is non sequitor. God had given the answer before you had even spoken.
The examples could be multiplied, but you get the idea.. nothing can be proved from the use of the word "till" in Matthew 1:25.
For every example you give, Carson, there is a meaning to the verse. You tend to take your verses or examples out of context.
Recent translations give a better sense of the verse: "He had no relations with her at any time before she bore a son" (New American Bible); "He had not known her when she bore a son" (Knox).
Matthew 1:25 and did not know her till she brought forth her son--the first-born, and he called his name Jesus. (YLT)
Matthew 1:25 and knew her not until she had brought forth her firstborn son: and he called his name Jesus. (DBY)
Matthew 1:25 and didn't
know her sexually until she had brought forth her firstborn son. He named him Jesus. (WEB)
Matthew 1:25 and knew her not till she had brought forth a son: and he called his name JESUS. (ASV)
It seems that most translations disagree with yours Carson. I can still go on and give others if you like.
If you are familiar with the controversy between Jerome and Helvidius (circa 380 AD), you know that Helvidius first brought up the notion that the "brothers of the Lord" were children born to Mary and Joseph after Jesus’ birth.
There is no controversy there. They were children born to Mary and Joseph after Jesus' birth.
The great Scripture scholar Jerome at first declined to comment on Helvidius’ remarks because they were a "novel, wicked, and a daring affront to the faith of the whole world." At length, though, Jerome’s friends convinced him to write a reply, which turned out to be his treatise called On the Perpetual Virginity of the Blessed Mary.
Jerome, who had translated the entire Bible (both Old and New Testaments) from original manuscripts that are no longer extant into Vulgar Latin, cited earlier Christian writers, such as Ignatius, Polycarp, Irenaeus, and Justin Martyr. Helvidius was unable to come up with a reply, and his theory remained in disrepute (even among Luther and Calvin) and was unheard of until more recent times.
That just shows you how wrong many of those church fathers were on some things, and why they cannot be trusted. If you want me to give a rant on Origen just ask.
--Now this theory is just plain laughable and unproveable. Sure, you have your gospel of James, totally unreliable and unscriptural, denying not only the Bible, but history itself. Other than fairy-tale type sources than that, you have no evidence whatsoever that Mary ever took a vow of virginity. Give Scriptural evidence for that from the KJV. Mary was betrothed; planning to marry Joseph (also a virgin), rear a family, when suddenly divine intervention came into her life. After about a year there would be nothing for normal marital relations to continue, as God intended them to.
Get your head out of those tomes written by fallible and sinful men, and study the Word of God instead.
DHK