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De Virginibus Velandis

VI.

[1] Videamus nunc, si et apostolus formam vocabuli istius secundum Genesim observat, sexui deputans illuc, sic mulierem vocans virginem Mariam quemadmodum et Genesis Evam. Scribens enim ad Galatas: Misit, inquit, deus filium suum factum ex muliere, quam utique virginem constat fuisse, licet Hebion resistat. [2] Agnosco et angelum Gabrielem ad virginem missum; sed cum benedicit illam, inter mulieres, non inter virgines deputat: Benedicta tu inter mulieres. Sciebat et angelus mulierem etiam virginem dici. [3] Sed et ad haec duo ingeniose quidam respondisse sibi visus est, quoniam quidem desponsata est Maria, idcirco et ab angelo et ab apostolo mulierem pronuntiatam; 'desponsata enim quodammodo nupta'. Tamen inter quodammodo et verum satis interest, dumtaxat hoc in loco; nam alibi ita sane habendum est. [4] Nunc vero non quasi iam nuptam mulierem Mariam pronuntiaverunt, sed quasi nihilominus feminam, etiamsi non sponsam, quasi hoc a primordio dictam; illud enim praeiudicet necesse est, a quo forma descendit. [5] Ceterum quod pertineat ad hoc capitulum, si hic desponsatae adaequatur, ut ideo mulier dicta sit Maria, non qua femina, sed qua maritata, iam ergo Christus non ex virgine natus est, quia ex desponsata, quae virgo esse desierit hoc nomine; quod si ex virgine natus est, licet ex desponsata, tamen integra, agnosce mulierem etiam virginem, etiam integram dici. [6] Hic certe nihil prophetice dictum videri potest, ut futuram mulierem, id est nuptam, apostolus nominarit dicendo factum ex muliere; non enim poterat posteriorem mulierem nominare, de qua Christus nasci non habebat, id est virum passam, sed illam, quae erat praesens, quae erat virgo et mulier vocabatur.

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On the Veiling of Virgins

Chapter VI.--The Parallel Case of Mary Considered.

Let us now see whether the apostle withal observes the norm of this name in accordance with Genesis, attributing it to the sex; calling the virgin Mary a woman, just as Genesis (does) Eve. For, writing to the Galatians, "God," he says, "sent His own Son, made of a woman," ¹ who, of course, is admitted to have been a virgin, albeit Hebion ² resist (that doctrine). I recognise, too, the angel Gabriel as having been sent to "a virgin." ³ But when he is blessing her, it is "among women," not among virgins, that he ranks her: "Blessed (be) thou among women." The angel withal knew that even a virgin is called a woman.

But to these two (arguments), again, there is one who appears to himself to have made an ingenious answer; (to the effect that) inasmuch as Mary was "betrothed," therefore it is that both by angel and apostle she is pronounced a woman; for a "betrothed" is in some sense a "bride." Still, between "in some sense" and "truth" there is difference enough, at all events in the present place: for elsewhere, we grant, we must thus hold. Now, however, it is not as being already wedded that they have pronounced Mary a woman, but as being none the less a female even if she had not been espoused; as having been called by this (name) from the beginning: for that must necessarily have a prejudicating force from which the normal type has descended. Else, as far as relates to the present passage, if Mary is here put on a level with a "betrothed," so that she is called a woman not on the ground of being a female, but on the ground of being assigned to a husband, it immediately follows that Christ was not born of a virgin, because (born) of one "betrothed," who by this fact will have ceased to be a virgin. Whereas, if He was born of a virgin--albeit withal "betrothed," yet intact--acknowledge that even a virgin, even an intact one, is called a woman. Here, at all events, there can be no semblance of speaking prophetically, as if the apostle should have named a future woman, that is, bride, in saying "made of a woman." For he could not be naming a posterior woman, from whom Christ had not to be born--that is, one who had known a man; but she who was then present, who was a virgin, was withal called a woman in consequence of the propriety of this name,--vindicated, in accordance with the primordial norm, (as belonging) to a virgin, and thus to the universal class of women.