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Bold Pro-Life Commentary
Dear Sir:
Was your recent lead article, “Did My Kids Make Me Pro-Life”, really necessary?! I felt as if I were reading a “men's magazine” instead of a pro-life story. I was expecting one thing but instead got some guy looking back on his exploitation of women. Is this to prove how far he's come? Don't like it, don't like it at all!
Unsigned
Dear Anonymous Complainant,
As Mr. Powers' testimony reflects an important reversal and repentance on the abortion question that many marginal Catholics would do well to imitate, I do believe that it is appropriate for the pages of Catholic Exchange.
The pro-life movement and the Church consist of sinners who have been touched and enlightened by the Holy Spirit to one degree or another. Jesus came not to save the righteous, but sinners. How better to reach those muddled by worldly thinking than by publishing an honest conversion testimony such as this?
Tom Allen
Editor & President
Catholic Exchange
Dear Catholic Exchange,
I am an non denominational believer of the Father, the Son and the Holy Spirit. I am one who is seeking the truth and constantly in prayer and study of the Bible. Here is my question for you: The Catholic belief is that Mary remained a virgin through her entire life and that the gospel speaking of Jesus' Mother and Brothers means his kin — not necessarily his brothers, but rather his cousins. There are many places in the gospel that mention Jesus' brothers and I am well aware that the belief through Catholicism is that they were cousins and not sons of Mary, the mother of Jesus.
Therefore, could you please explain to me why Psalm 69:8 states “I am a stranger to my brothers, an alien to my own mother's sons,” This statement is confirmed in John 7:3 “Jesus' brothers said to him, “You ought to leave here and go to Judea, so that your disciples may see the miracles you do. No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.” For even his own brothers did not believe in him. Also in Mark 3:20-21, “When his family heard about this, they went to take charge of him, for they said, “He is out of his mind.” Other gospel passages such as Luke 2:44 refer to looking for him (Jesus) among their relatives and friends.” And yet in the same gospel of Luke (8:19), the reference to Jesus' Mother and Brothers is specific to the relationship and does not say relatives, but rather brothers. Also the context of which this peice is written appears to be very clear as to the people actually saying that these are his brothers, as in the sons of Mary. However, I believe that the strongest of the above refers to Psalm 69:8, where the reference is made to his mothers sons. Thanks for your time and explanation.
Sincerely,
D. Lakin
Dear Miss Lakin,
Your question is an involved one, and so I will direct you to various materials, including our Faith Facts on the “‘Brothers and Sisters’ of Jesus” and the “Perpetual Virginity of Mary”.
We think it’s important to note up front that disbelief in Mary’s perpetual virginity is a more recent phenomenon among Protestants. Early Protestant leaders Martin Luther, John Calvin and Ulrich Zwingli all believed in Mary’s perpetual virginity. In general, Psalm 69 does prophesy about Christ, particularly as one who suffers on behalf of God. You say that Psalm 69:8 is confirmed by John 7:3. We agree that Psalm 69:8 is confirmed in the Gospel of John, but we respectfully submit that the confirmation is in chapter two. The words of Psalm 69:8-9 foretell Jesus’ clearing the money-changers from the Temple: “I have become a stranger to my brethren, an alien to my mother’s sons. For zeal for thy house has consumed me.” In John 2:17, immediately after Jesus had cleared out the money-changers, we read, “His disciples remembered that it was written, ‘Zeal for thy house consumes me,’” a direct reference to Psalm 69:9. Given this context, we can gain a better understanding of how Psalm 69:8-9 applies to Jesus.
To whom is Jesus a stranger when He drove out the money-changers? Not other brothers to whom his mother Mary allegedly gave birth, nor even other close relatives. Such close relatives are not noted in the passage. Rather, Jesus is estranged from the Jews in general gathered at the Temple that day, for they respond to him, “What sign have you to show us for doing this?” (Jn. 2:17). In this light, His “mother’s sons” is a figurative reference to many of his fellow Jews, who are collectively the sons (and daughters) of Israel. Such figurative, familial language regarding Israel is not unusual in the Bible, as God refers to Israel as His beloved bride when she is faithful and a wayward harlot when she is not.
Regarding the interpretation of Scripture in general, it’s important to distinguish between the literal sense and the spiritual senses. Every biblical passage, including Psalm 69, has a literal sense, the actual person, event, and/or thing described in the biblical text. In Psalm 69, the author and person described is David. The literal sense gives rise to the spiritual senses, including the allegorical, which relates a passage to Christ. We must be very careful that we don’t become too literalistic regarding a passage of Scripture when applying it to Christ. For example, if we insist that Psalm 69 is a complete prophecy about Jesus, with all of the words literalistically applied to Our Lord as if He is speaking them about Himself — including that His mother Mary gave birth to other sons — we will find ourselves in the untenable position of also characterizing Jesus as a foolish sinner: “O God, thou knowest my folly; the wrongs I have done are not hidden from thee” (Psalm 69:5).
While David can correctly describe himself as a foolish sinner, such cannot be said of Christ, the son of David. You also made reference to Mark 3:20-21 as supporting your position. The Greek word used in Mark 3:21 is typically translated as “family” or “friends.” Protestant apologist Eric Svendsen, while appearing on the “Bible Answer Man” radio program, said that the correct English translation is “family.” He argued that this passage shows that Mary, whom Catholics hold in high regard as the Mother of God, was not in touch with her son’s ministry and was, to the contrary, bad-mouthing him. First, the Greek word used in Mark 3:21 does not literally translate as “family.” The Greek word for family, “patria” (paat-ree-ah), is used in Ephesians 3:15. The Greek word used in Mark 3:21 is “hoi,” which means “the ones” or “them.” Because the people referred to in Mark 3:21 clearly have a close relationship with Christ, they are referred to as “friends” or “family.” One Protestant scholar translates the passage as saying “the ones along him,” i.e., the ones alongside him or with him. Apparently, some translators prefer “family” because Mark 3:21 says Jesus “went home.” “Home” could mean Nazareth or His neighborhood in general, not necessarily His particular home, i.e., dwelling place.
However, even if we allow that Mark 3:21 means Jesus went to the home of His mother, the ambiguous Greek word used in Mark 3:21 does not establish that those who came out of the home were His blood relatives. In summary, one cannot insist that the passage should be translated as “family.” What is most telling about this passage, we submit, is the information that Mark introduces later in the passage. Without ever noting that Jesus had changed His physical location, something Mark regularly does when Jesus goes to a new place, the Gospel writer describes Jesus as interacting with the scribes who also arrived at His home (Mk. 3:22-30). Consider what Mark then says in the very next verse: “And his mother and his brethren came; and standing outside they sent to him and called him” (Mk. 3:31-Revised Standard Version, Catholic Edition). This passage conveys that Mary and His “brethren” were not present for the disputed comments made in Mark 3:21. Therefore, Mary cannot be grouped with those who said He was “out of his mind.” She wasn’t there.
As you note, Luke 2:44 does makes reference to Jesus’ “relatives” or “kinsfolk.” However, a reference in Luke 2 to “relatives” does not necessarily mean that a reference to “brothers” in Luke 8:19 refers to children to whom Jesus’ mother Mary gave birth. While such may seem obvious when we read a passage with a 21st-century American perspective, we need to examine how words were used in an ancient Jewish context. For that, I refer you to our “Brothers and Sisters of Jesus” Faith Fact.
Finally, a few additional thoughts about the “brothers and sisters” of Jesus to go along with our Faith Facts. Saint Jerome, the great biblical translator, believed that Jesus’ “brothers and sisters” were cousins or other close kinsmen, and that the New Testament writers were using a common Semitic idiom to refer to them. Hebrew and Aramaic, the languages spoken by Jesus’ family and the Apostles, had no words for “cousin,” so cousins were usually called brothers. Saint Epiphanius, on the other hand, believed that Jesus’ “brothers and sisters” were the biological sons and daughters of Joseph by a previous, deceased wife. A recent New Testament scholar, John McHugh, has theorized that Jesus’ “brothers and sisters” were Jesus’ cousins adopted by Joseph after the death(s) of their own father(s). Finally, the theory of Helvidius holds that Jesus’ “brothers and sisters” were biological children of Mary and Joseph. Helvidius’ arguments in favor of this theory were refuted by Saint Jerome in Against Helvidius: On the Perpetual Virginity of Blessed Mary. Of these four theories, only one, the Helvidian theory, has ever been condemned as heresy by the Catholic Church. It is also worthy to note that the Eastern Orthodox Churches, early Protestant leaders like Luther, Calvin, and Zwingli, plus many other non-Catholics-have all also regarded the Helvidian theory as heresy.
If we can be of further service on this or another matter, please contact us at 1-800-MY-FAITH. We thank you for your prayers and financial support. Any donation you could provide to sustain and advance our services would be greatly appreciated. May God abundantly bless you and yours.
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