Did Mary Have Other Children?
Understanding the "Brothers and Sisters" of Jesus
Introduction
One common question that arises when reading the New Testament is whether Mary, the mother of Jesus, had other children. Many Protestant traditions claim that the references to Jesus’ "brothers and sisters" in Scripture indicate that Mary had additional children after Jesus. However, a closer examination of language, culture, and Scripture reveals that this interpretation is not as straightforward as it may seem.
Scriptural References to "Brothers and Sisters"
In the Gospels, we encounter passages that mention the "brothers and sisters" of Jesus. For instance:
Matthew 13:55-56: "Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon, and Judas? Aren’t all his sisters with us?"
At first glance, this might seem to suggest a nuclear family context with Mary as the mother of multiple children. However, nowhere in Scripture does it explicitly state that Mary bore other children. So why the reference to "brothers and sisters"?
The Linguistic Context: No Word for "Cousin"
To understand these passages, it is crucial to examine the linguistic and cultural context of the Bible. In the Old Testament, written primarily in Hebrew, and in the spoken language of Jesus’ time, Aramaic, there was no specific word for "cousin."
Instead, familial relationships were often described using broader terms. For example, consider the description of Lot in relation to Abraham:
Genesis 14:14 (NABRE): "When Abram heard that his kinsman [brother] had been taken captive, he rallied his retainers..."
Lot was not Abraham’s literal brother but his nephew, the son of Abraham’s brother Haran (Genesis 11:27). Despite this, the Hebrew text uses the term for "brother" to describe their relationship. This same linguistic practice carried over into Aramaic, where "brother" and "sister" could refer to extended family, including cousins or close relatives.
Greek Consistency with Old Testament Expressions
The New Testament was written in Greek, a language that does have a specific term for "cousin" (ανεψιός, anepsios). For example, Colossians 4:10 uses this term when describing Mark as the cousin of Barnabas. However, when referring to Jesus’ relatives, the Gospel writers used "brothers" (αδελφοί, adelphoi) and "sisters" (αδελφαί, adelphai). Why?
The likely explanation is that the Gospel writers aimed to maintain consistency with the Old Testament’s linguistic traditions. By using "brother" and "sister," they adhered to the cultural and scriptural norms familiar to their Jewish audience.
It is important to note that the use of anepsios in Colossians refers to a specific relationship, limited to Mark and Barnabas. In contrast, the "brothers and sisters" of Jesus mentioned in the Gospels include a broader group of relatives, likely cousins, extended family, and perhaps close family kinsmen. This broader terminology aligns with the Jewish and Aramaic linguistic traditions of the time.
Joseph’s Possible Previous Marriage
Another explanation for the "brothers and sisters" of Jesus is rooted in early Christian tradition. Some sources suggest that Joseph was a widower who had children from a previous marriage. These step-siblings of Jesus would naturally be referred to as his "brothers" and "sisters" in familial language.
For instance, the Protoevangelium of James, an early Christian document, portrays Joseph as an older man with children from a prior marriage. While not canonical, this tradition aligns with the belief in Mary’s perpetual virginity held by many Christians, including Catholics and Orthodox.
Scriptural Support for Mary’s Unique Role
The belief that Mary remained a virgin is supported by Scripture and tradition:
Luke 1:34: When the angel announces to Mary that she will conceive, she responds, "How will this be, since I am a virgin?" Her question implies a commitment to virginity, even within her betrothal to Joseph.
John 19:26-27: At the cross, Jesus entrusts Mary to the care of the Apostle John, saying, "Woman, here is your son." If Mary had other children, this act would have been unnecessary, as her biological children would have cared for her.
Resolving the Discrepancy
When we consider the linguistic, cultural, and historical context, the claim that Mary had other children becomes less compelling. The use of "brothers and sisters" in Scripture reflects the broad familial terminology of the time, not a definitive statement about Mary’s motherhood.
Ultimately, the Church’s teaching on Mary’s perpetual virginity is not contradicted by Scripture. Instead, it harmonizes with the understanding of family relationships in biblical times and the unique role Mary plays in salvation history.