December 17, 2025 | Steven Brooks
I Wish You a Mary Christmas
by Pastor Steven Brooks, Ph.D.
Mary, the mother of Jesus, is one of the most discussed—and often misunderstood—figures in the Bible. In some traditions, she is elevated in ways that can unintentionally blur the clear distinction between her role and that of Christ Himself. In others, she is mentioned only briefly and largely confined to the Christmas narrative. Yet when we slow down and thoughtfully examine Scripture, church history, and the careful witness of respected Christian voices, a clearer and more beautiful picture begins to emerge.
This study seeks to offer a balanced and thoughtful look at Mary—honoring her and appreciating her role without confusion. She was a uniquely chosen and highly favored woman, entrusted by God with the sacred responsibility of bringing Jesus into the world. Her life deserves reflection rooted in Scripture rather than tradition alone, and understanding rather than extremes.
To begin, we must address a belief held by some Christians: the claim that Mary never sinned. This assertion deserves careful examination in the light of Scripture. While this view is sincerely held, it does not align with the broader testimony of Scripture, which consistently affirms that all humanity stands in need of God’s saving grace.
The Apostle Paul writes, “For all have sinned and fall short of the glory of God” (Romans 3:23), and again emphasizes the shared condition of humanity in Adam: “Through one man sin entered the world, and death through sin, and thus death spread to all men” (Romans 5:12). According to Paul’s teaching, all truly means all—this shared human condition includes Mary as well.
Ecclesiastes echoes this theme, observing, “There is not a just man on earth who does good and does not sin”(Ecclesiastes 7:20). The Apostle John likewise offers a sober reminder: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). Even Mary herself, in her beautiful song of praise, rejoices in “God my Savior” (Luke 1:47), expressing a heart deeply aware of her need for a Savior—words that naturally express gratitude for divine rescue rather than exemption from it.
The early Church Fathers did not clearly teach or affirm the doctrine of Mary being sinless. While they deeply honored Mary as holy and blessed, they consistently taught that Christ alone was without sin and that all humanity stands in need of redemption. For many centuries, sincere devotion to Mary flourished without the belief that she had never sinned. Christians revered her unique role in God’s plan while maintaining a clear focus on Jesus as the only sinless Redeemer.
It was only much later in church history that this teaching—that Mary was preserved from original sin from the moment of her conception—was formally defined, receiving papal approval in 1854 under Pope Pius IX through the document Ineffabilis Deus, long after the time of the apostles and the early Church Fathers.
The following critiques come from within the Catholic intellectual tradition itself, not from Protestant theology. These figures are among the most respected theologians, scholars, and churchmen in Catholic history, and each raised serious objections to the doctrine of the Immaculate Conception as it was proposed in their time.
1. St. Thomas Aquinas (1225–1274)
Position: Did not teach the Immaculate Conception and explicitly wrote against it. The Immaculate Conception is the Catholic teaching that Mary was preserved from original sin from the moment of her conception.
St. Thomas Aquinas believed that Mary was sanctified after her conception, not at the moment of conception. His primary concern was theological and Christ-centered: preserving Mary from original sin at conception would undermine the universality of Christ’s redemptive work.
Aquinas’ reasoning rested on two main concerns. First, he argued that if Mary had never contracted original sin, she would not require Christ’s redemption, which would undermine the universality of Christ’s saving work. Second, he noted that Scripture supports the idea of sanctification within the womb—something he likened to the case of John the Baptist in Luke 1:15—rather than sinlessness from the very moment of conception.
Aquinas wrote:
“The Blessed Virgin did indeed contract original sin, but was cleansed therefrom.”
This objection carries great weight, as Aquinas remains the most influential theologian in the Catholic Church and the backbone of its scholastic tradition.
2. St. Bernard of Clairvaux (1090–1153)
Position: Explicitly opposed promoting the feast of the Immaculate Conception.
St. Bernard strongly objected to the claim that Mary was conceived without sin. While deeply devoted to Mary, he regarded the teaching as theologically unsafe, novel, and lacking scriptural support.
Bernard warned against introducing doctrines driven by devotion rather than Scripture, stating:
“This is a newly conceived opinion… The Church cannot maintain what Scripture does not teach.”
His critique reflects a concern for doctrinal restraint and fidelity to Scripture.
3. St. Bonaventure (1217–1274)
Position: Rejected the doctrine as it was commonly proposed in his time.
Although a Franciscan and a deeply devoted Marian theologian, St. Bonaventure rejected the idea that Mary was without original sin from the moment of her conception. He believed this view endangered Christ’s role as the universal Redeemer, lacked clear support from the early Church Fathers, and went beyond what Scripture and the received tradition of the Church could confidently affirm. For these reasons, Bonaventure described the position as “excessive” and insufficiently grounded in the Catholic tradition as it had been handed down.
4. Cardinal Cajetan (1469–1534)
Position: One of the most important Catholic biblical scholars to reject the doctrine.
Cardinal Cajetan, a well-known Bible scholar in the Catholic Church, rejected the Immaculate Conception for clear biblical and historical reasons. He explained that Scripture does not teach this doctrine, that the early Church Fathers never taught it, and that honoring Mary’s holiness does not require believing she was without sin from the moment of her conception in order to protect Christ’s holiness. Cajetan stated plainly, “The doctrine cannot be proved from the Scriptures or the Fathers.” His careful assessment is still referenced in modern Catholic theological discussions today.
Having established that Mary was holy, yet not sinless, we can now move forward to consider beautiful and sacred aspects of her life that have been consistently affirmed across centuries of Christian thought. These insights not only stand the test of time but also, at points, challenge common evangelical assumptions.
First, a careful biblical and linguistic examination leads to the conclusion that Jesus did not have biological brothers and sisters, despite widespread modern assumptions to the contrary. Second, we will explore the reality of Mary’s perpetual virginity, an aspect of her life that is often misunderstood or overlooked, particularly where there is hesitation to fully embrace the supernatural work of God.
Let’s begin with understanding who the brothers of Jesus were. The New Testament contains roughly ten passages that mention the so-called “brothers” and “sisters” of the Lord (Matt. 12:46; 13:55; Mark 3:31–34; 6:3; Luke 8:19–20; John 2:12; 7:3, 5, 10; Acts 1:14; 1 Cor. 9:5). To understand these verses correctly, we must read them through the lens of biblical language, culture, and context, not modern Western assumptions.
The Greek word translated brother is adelphos, with the feminine adelphē and the plural adelphoi. Importantly, this word has a very wide semantic range. It does not refer exclusively to a full or half biological sibling.
In the Old Testament, the word “brother” is used with a much broader meaning than we often assume today. It can refer to any male relative who is not an ancestor, to kinsmen such as cousins, to relatives by marriage or by law, and even to close friends, companions, or political allies. This wider usage becomes clear when we look carefully at the following Scriptures and observe how the term “brother” is applied in context.
Scripture itself shows that the term brother is often used in a broader family sense, not strictly to mean a biological sibling. For example, Lot is called Abraham’s “brother” when Abram hears that he has been taken captive (Gen. 14:14), yet Genesis clearly tells us that Lot was actually Abraham’s nephew (Gen. 11:26–28). Likewise, Laban refers to Jacob as his “brother” when he says, “Because you are my brother, should you therefore serve me for nothing?” (Gen. 29:15), even though Laban was Jacob’s uncle, not his sibling. The same pattern appears in 1 Chronicles 23:21–22, where certain men are called “brethren,” though the context shows they were in fact cousins. These examples demonstrate that biblical language frequently uses brother to describe close relatives, supporting a broader understanding of family terms in Scripture.
Other examples of “brothers” meaning relatives or kinsmen appear in Deuteronomy 23:7; Nehemiah 5:7; Jeremiah 34:9; and 2 Kings 10:13–14. In one case, forty-two “brothers” of King Ahaziah are mentioned—clearly not his literal siblings.
As we briefly consider the languages of the Old Testament Scriptures, it is important to remember that there is no specific Hebrew or Aramaic word for “cousin.” Speakers therefore either used the word “brother” in a broader family sense or employed long and awkward phrases such as “the son of my uncle” to describe such relationships.
Because such expressions were cumbersome, brother became the normal term for close relatives. This linguistic reality alone explains why “brothers of Jesus” does not necessarily mean biological brothers. This pattern of talk carried into the New Testament.
The New Testament writers were Jews who thought and communicated in Semitic categories, even while writing in Greek. As a result, they used the word adelphos in the same broad way Hebrew and Aramaic speakers used the term “brother.” They followed the established pattern of the Septuagint, which almost always translated the Hebrew word for brother or kinsman as adelphos, even when cousins or other relatives were intended. Although Greek did offer the more specific word anepsios for “cousin,” the New Testament writers did not shift to that term, instead preserving the familiar Jewish linguistic usage within the Greek text.
When the Gospel narratives are read carefully and in their full context, significant difficulties arise if we assume that Mary had other biological children. The following five points highlight why the idea of Jesus having biological brothers presents serious challenges within the biblical text.
- At age twelve, Jesus appears to be an only child
(Luke 2:41–51)
In the account of Jesus at the temple, there is no mention of siblings, nor any indication that Mary was responsible for other children. Jesus is treated as the sole son, with no narrative hint of brothers or sisters accompanying the family. - Jesus is called “the Son of Mary,” not “a son of Mary”
(Mark 6:3)
“Is this not the carpenter, the Son of Mary…?”
If Mary had multiple sons, this wording would be highly unusual. In a small village culture, Jesus would naturally have been identified as one of Mary’s sons, not uniquely as theSon of Mary. - The “brothers of the Lord” are never called sons of Mary
Not once—anywhere in Scripture—are these men explicitly identified as Mary’s children. The biblical text consistently avoids describing them as her sons. - The “brothers” act as elders, not younger siblings
In Jewish culture, authority flowed from older to younger relatives, never the reverse. Yet Jesus’ “brothers” speak to Him with the posture of elders:
“His brothers therefore said to Him, ‘Depart from here and go into Judea…’” (John 7:3–4)
“When His own people heard about this, they went out to lay hold of Him, for they said, ‘He is out of His mind.’” (Mark 3:21)
Only older relatives would presume such authority. However, Jesus is called Mary’s firstborn(Luke 2:7), making it impossible for these men to be older biological brothers. - At the Cross, Jesus entrusts His mother to John
(John 19:26–27)
“Woman, behold your son!”
“Behold your mother!”
If Mary had other living sons, this act would have been unthinkable in Jewish culture. Jesus would not bypass biological children in order to place His mother into the care of a non-relative.
Scripture indicates that Jesus was Mary’s only Son. And if you’ve made it this far without falling out of your chair, take a deep breath—we’re doing just fine. Let’s now continue with another aspect of Mary’s life that is extraordinary, to say the least: the question of her perpetual, or lifelong, virginity.
While Scripture frequently speaks of the virginity of young women, it also affirms that men, too, can be—and indeed are—called virgins. This truth appears most clearly in Revelation 14:4 and is further supported by Paul’s teaching in 1 Corinthians.
However, in this discussion we will focus specifically on Mary and on the primary biblical understanding of a virgin as a woman who has not known a man sexually.
Matthew 1:23
“Behold, the virgin (parthenos) shall be with child…”
Luke 1:27
“…to a virgin (parthenos) betrothed to a man whose name was Joseph…”
Matthew 1:24–25 (ESV)
24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife,
25 but knew her not until she had given birth to a son. And he called his name Jesus.
When reading verse 25 at first glance, it may appear that Joseph had marital relations with Mary after the birth of Jesus. However, a closer and more careful examination shows that this is not what the text is actually saying. This understanding is held not only by Catholic theologians, but also by respected scholars whose core theological convictions are charismatic or Pentecostal, including those within the stream to which I belong. What follows are direct quotations from leading New Testament Greek scholars who address the meaning of this verse and the biblical use of the word “until.”
- Gordon Fee
Assemblies of God — Pentecostal Greek scholar; author of the NICNT Commentary on 1 Corinthiansand widely regarded as the leading Pentecostal New Testament scholar.
Fee writes that the phrase “until” (heōs)in Matthew 1:25 does not imply any later change of behavior. The emphasis is entirely on the virginal conception. He also notes that this idiom is common in Semitic-Greek narrative and cannot be used to infer postnatal relations. - Craig S. Keener
A Charismatic Baptist with strong Pentecostal influence, Asbury Seminary; one of today’s premier New Testament scholars and author of the IVP Bible Background Commentaryand major commentary on Acts.
Keener states that heōs(“until”) does not require or presume a subsequent sexual relationship. Matthew’s point, he explains, is simply to stress that Jesus’ conception was virginal. Keener is widely recognized as the foremost evangelical authority on Jewish idioms. - Stanley M. Horton
Assemblies of God; chief Pentecostal theologian of the 20th century and editor of the AG Systematic Theology.
Horton affirms that Matthew’s use of “until” does not prove relations afterward. It only testifies that Jesus was conceived while Mary was a virgin. Horton repeatedly rejected the use of Matthew 1:25 as an argument against the longstanding Christian belief in Mary’s perpetual virginity. - Jack Hayford
A leader within the Foursquare Church and a charismatic theologian, pastor, and General Editor of theSpirit-Filled Life Bible, Jack Hayford maintains that the word “until” in Matthew 1:25 is intended to highlight the miracle of the Lord’s birth, not to describe what occurred afterward. His emphasis is that Matthew’s concern is redemptive, not marital—focusing on the divine origin and mission of Jesus rather than on the later details of Joseph and Mary’s marriage. - David Pawson
International Charismatic Bible teacher, widely respected across denominations.
Pawson taught that Matthew is explaining the virgin birth—and nothing beyond that. The text, he said, makes no statement about relations afterward and should not be used to imply any. - Donald Gee
Known as “The Apostle of Balance” in early Pentecostalism.
Although Gee did not write directly about perpetual virginity, he strongly affirmed sound hermeneutics. He taught that when Scripture uses idiomatic Semitic expressions—such as “until”—we must not force upon them meanings the text does not intend. This principle directly applies to Matthew 1:25. - William Menzies & Robert Menzies
Assemblies of God scholars; among the most respected Pentecostal theologians.
In their discussions of Matthew 1, both Menzies stress that the evangelist’s intent is to assert the supernatural conception of Jesus. The phrase “he did not know her until”is descriptive, not predictive, and carries no implication of later marital relations. - French Arrington
Church of God (Cleveland, TN); Pentecostal New Testament scholar and author of Treasures From the Greek New Testament.
Arrington notes that the “until” clause in Matthew 1:25 serves to emphasize the virgin birth, not to suggest sexual relations after birth. He is one of the more technical Pentecostal commentators and treats the Greek text accordingly.
Having examined the biblical and linguistic foundations, we now turn to the historic witness of the Church. What emerges is remarkable continuity. From the earliest centuries onward, Christian teachers consistently understood Matthew 1:25, the “brothers” of Jesus, and the birth of Christ in a way that affirmed Mary’s virginity as enduring.
This testimony spans the early Church Fathers of the first four centuries, the Protestant Reformers, Orthodox saints of Mount Athos, and later Christian mystics. Taken together, their witness is unified in their belief that Mary remained a virgin throughout her life. Let us begin by looking at the testimony of the early Church Fathers.
St. Jerome (A.D. 347–420)
Jerome is the most influential early voice on this subject. He wrote an entire treatise, Against Helvidius, specifically to defend Mary’s perpetual virginity.
On Matthew 1:25 (“until”), he wrote:
“The word ‘until’ does not imply that he knew her afterwards; it simply states what did not happen before.”
(Against Helvidius, 6)
On the “brothers” of Jesus, Jerome stated:
“These are not the children of Mary, but cousins, sons of Mary of Cleophas, the sister of Mary.”
(Against Helvidius, 14)
St. Augustine (A.D. 354–430)
Augustine taught:
“Mary remained a virgin conceiving her Son, a virgin giving birth, and a virgin ever after.”
(Sermons, 186)
St. John Chrysostom (A.D. 349–407)
On the meaning of “until”:
“Scripture is accustomed to use ‘until’ for something that continues unchanged afterward.”
(Homily on Matthew, 5)
Other early witnesses include;
St. Ambrose of Milan (339–397):
“Mary is the gate through which Christ entered the world, and it was shut after His birth.”
(Commentary on Ezekiel, 8.4)
Origen (185–254):
“The brethren of Jesus are not the children of Mary… They are called brethren in the manner of Scripture meaning relations.”
(Commentary on Matthew, 10:17)
St. Gregory of Nyssa (335–395):
“He made her womb fruitful, but did not break the seals of her virginity.”
(On the Birth of Christ)
St. Cyril of Alexandria (376–444):
“Christ was born from a virgin, and the virgin remained such after giving birth.”
(Against Those Who Do Not Believe the Theotokos to Be God-Bearer, 4)
St. Didymus the Blind (313–398):
“Mary, though a mother, remained ever virgin.”
(De Trinitate, 3.4)
Contrary to common assumptions, many early Protestant leaders affirmed Mary’s perpetual virginity. Let’s hear what they had to say.
Martin Luther wrote:
“Christ, our Savior, was the only child of Mary, and the Virgin Mary bore no children besides Him.”
(Sermons on John, 1522)
He also stated:
“A virgin before the birth and a virgin after the birth she remained.”
(Sermon on John 1:14)
John Calvin commented:
“Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ’s ‘brothers’ are sometimes mentioned.”
(Commentary on Matthew 13:55)
John Wesley stated plainly:
“I believe Mary was the Ever-Virgin Mother of our Lord.”
Bishop Pearson wrote:
“We do not deny that the Blessed Virgin continued in the same virginity after Christ’s birth.”
(Exposition of the Creed)
Modern Protestant scholarship reflects similar caution.
- N. D. Kelly of Oxford wrote:
“The doctrine of Mary’s perpetual virginity was universally accepted in the early Church, including the Reformers.”
(Early Christian Doctrines) - F. Bruce observed:
“The term ‘brothers’ is not decisive; it can denote cousins or close relatives.”
(The Hard Sayings of Jesus)
From Mount Athos, the Holy Mountain, generations of monks bear a unified and reverent witness to this belief from within the Orthodox Christian tradition. These are men who have devoted their entire lives to prayer, fasting, silence, and ascetic discipline, as well as to the careful study of Scripture—living apart from the world in an uninterrupted pursuit of God. Their testimony arises not from academic speculation alone, but from centuries of lived spirituality, liturgical worship, and deep experiential communion with the divine mysteries. Here is what they have to say:
St. Gregory Palamas taught:
“She remained a Virgin before giving birth, in giving birth, and after giving birth.”
(Homily on the Entry of the Theotokos)
Elder Joseph the Hesychast wrote:
“The Panagia was a Virgin before childbirth, in childbirth, and after childbirth.”
(Letters)
Elder Paisios stated:
“The Panagia had no other children—she remained ever-virgin.”
(Spiritual Counsels)
Elder Porphyrios affirmed:
“The Panagia was and is the Ever-Virgin.”
(Wounded by Love)
St. Nicodemus of the Holy Mountain wrote:
“The Ever-Virgin gave birth to God incarnate without corruption and remained untouched by man.”
(The Rudder, Pedalion)
Elder Ephraim of Katounakia taught:
“Christ passed through her as light through crystal. Her virginity remained sealed and untouched.”
(Spiritual Counsels)
St. Silouan the Athonite said:
“The Mother of God is all-pure and ever-virgin. The Holy Spirit revealed this to the saints.”
(Writings of St. Silouan)
Elder Sophrony of Essex, disciple of St. Silouan, wrote:
“The Church knows the Theotokos as Ever-Virgin, not by reasoning alone, but by the revelation of the Spirit.”
(His Life Is Mine)
Elder Aimilianos of Simonopetra explained Matthew 1:25:
“The word ‘until’ does not indicate a change afterward. Scripture speaks this way to emphasize what came before. The Panagia remained virgin always.”
(Homilies)
Elder Philotheos Zervakos stated:
“The purity of the Panagia is absolute. She belonged wholly to God and never knew man.”
(Collected Letters)
Elder Gabriel of Iviron said:
“Anyone who has truly encountered the Panagia knows she is Ever-Virgin. This is not debated on the Holy Mountain.”
(Athonite Testimonies)
Now, let us turn to the witness of the Catholic mystics, whose lives of prayer, sacrifice, and extraordinary encounters offer a unique and illuminating perspective on these sacred truths. Their testimonies speak with remarkable clarity and depth:
Thérèse Neumann, a German Catholic stigmatist from the village of Konnersreuth, known for her extraordinary prayer life, reported stigmata, and widely documented spiritual experiences, who described the Nativity as an entirely supernatural event.
On the birth of Christ, she said:
“The Child came forth in a miraculous manner, leaving her virginity intact.”
On Mary herself:
“She is forever the Virgin. I saw it clearly in my vision.”
On Jesus:
“Jesus was her only child.”
On Joseph:
“Joseph was a guardian, chosen by God to protect her virginity.”
St. Gemma Galgani was an Italian Catholic saint and stigmatist, known for her deep life of prayer, personal holiness, and strong devotion to Christ and the Virgin Mary.
On the Virgin Birth
“The Mother of Jesus is the Virgin of virgins. She remained so in giving birth to Him.”
“She brought Him forth in a way known only to God. She remained always the Virgin Mother.”
On Mary as Ever-Virgin
“No one ever touched my Mother; she belonged to God alone.”
“She is the Virgin forever. My heart knows this, because she has shown it to me.”
On Visions of Seeing Mary
“When Mary comes, she brings a perfume of paradise. Her purity overwhelms me.”
“I cannot describe her beauty; it is all purity, all light.
On Jesus Being Mary’s Only Child
“Mary is the Mother of Jesus alone. He is her only Son.”
“No other child came from her; she was God’s Virgin Mother.”
On Mary’s Virginity as a Spiritual Reality
“Her virginity is a mystery of love—God preserved her entirely for Himself.”
On Joseph’s Role
“St. Joseph guarded her virginity with holy fear.”
“He was the protector of her purity and the guardian of the Divine Child.”
Here are some of St. Gemma’s most treasured lines about Mary:
“When my Mother looks at me, I feel her purity entering my soul.”
“Mary is the Queen of virgins; she guards those who desire to be pure.”
“The Virgin Mary is so beautiful that the angels lower their eyes before her.”
St. Charbel Makhlouf is the saint with the most documented healing miracles in Church history. Though he remains largely unknown in much of the Western Church, his impact is immense. Millions of testimonies have been recorded through his intercession—some say well over a million—and this is not considered an exaggeration. These accounts include medically documented healings from cancer, paralysis, blindness, and other incurable conditions, preserved in Church and medical records, especially at his shrine in Annaya, Lebanon. St. Charbel lived in profound silence, purity, and ascetic simplicity, spending years as a hermit devoted to prayer, fasting, and deep mystical union with God.
His Belief’s On Mary’s Perpetual Virginity
“The Virgin is the pure vessel of the Lord. She remained virgin before, during, and after the birth of Jesus.”
— Saying preserved in the Annaya Monastery archives
“Her virginity is a holy mystery. No man touched her; she is the sealed fountain of God.”
— Oral teaching recalled by Fr. Joseph Nehme
On Jesus Being Mary’s Only Child
“Jesus alone came from the Virgin Mary. She had no other children.”
— Reported by Fr. Paul Daher in testimonies gathered for Charbel’s canonization
On Mary’s Purity
“When Mary visits the soul, she brings purity. She is the Mother of purity and light.”
— From Charbel’s spiritual counsels
“The purity of the Virgin is like a flame. It purifies anyone who draws near to her.”
— Oral tradition from Annaya
St. Padre Pio, the Capuchin friar marked by the wounds of Christ, was one of the greatest mystics in modern Catholic history. His devotion to the Virgin Mary was intense, childlike, and theologically profound. Padre Pio affirmed the perpetual virginity of Mary with absolute clarity.
On the Miraculous, Painless Birth of Christ
“The birth of Jesus was a miracle. He came forth in a heavenly manner that left His Mother’s virginity intact.”
— Cleonice Morcaldi, Il Segreto di Padre Pio
“Our Lord came into the world in a divine way, with no suffering for His Mother.”
— Fr. Alessio Parente
“Jesus was born like a ray of sun passing through glass.”
— Recalled by Padre Carmelo, Guardian of San Giovanni Rotondo
Padre Pio on Jesus Being Mary’s Only Child
“The Madonna had only one Son. Jesus alone came from her.”
— Reported by Fr. Tarcisio Zullo
“The brothers of Jesus are not children of Mary; they are relatives, as Scripture says.”
— Cleonice Morcaldi, testimony in Così Parlava Padre Pio
“Jesus is the only-begotten of the Virgin Mother.”
— Homily notes preserved in the Capuchin archives
Padre Pio’s Mystical Experience of Mary (Padre Pio saw Mary frequently in visions, especially when he suffered the wounds of Christ.)
“Mary is all light. When she comes, she brings paradise with her.”
— Reported by his confrere Fr. Alessio
“I have seen the Madonna many times. She is indescribably beautiful.”
— Letter to Fr. Agostino
“Her purity is so great that one feels unworthy even to look at her.”
— Recalled by Cleonice Morcaldi
St. Joseph of Cupertino, known throughout Church history as the Flying Monk, was renowned for his extraordinary ecstatic experiences, during which he was repeatedly witnessed lifting off the ground and remaining suspended in the air. These events were not reported by a few admirers in private settings, but were observed publicly by popes, cardinals, royalty, bishops, scholars, and large crowds. On several occasions, he was seen to rise in ecstasy during Mass or at the mention of the Virgin Mary’s name, sometimes soaring high above the congregation.
Because of the frequency and intensity of these phenomena, Joseph was often required to celebrate Mass privately and was closely monitored by Church authorities. His life and experiences were thoroughly investigated and carefully documented by the Church. For Joseph, Mary was a loving mother, and his extraordinary spiritual experiences consistently pointed away from himself and toward humble adoration of Christ through her example.
“When he named the Virgin Mary as ‘Mother and Virgin,’ he would rise from the ground enraptured.”
— Fr. Pastrovicchi, Vita del Santo
“He called her the ‘Virgin who remained Virgin,’ and his face became radiant as if in fire.”
— Testimony in the beatification proceedings
“He could not utter her holy name without tears.”
— Conventual Franciscan archives
On Mary’s Miraculous, Virgin Birth
“He said that her birth-giving was divine and left her virginity untouched.”
— Fr. Pastrovicchi
“When he contemplated the birth of Jesus, he declared, ‘The Virgin brought God into the world without losing the treasure of her purity.’”
— Eyewitness account, Tribunal of Osimo
“His soul was transported when he remembered the Virgin giving birth without pain.”
— Canonical depositions
On Jesus Being Mary’s Only Child
“She bore only Him who was God.”
— Eyewitness deposition
“He said in ecstasy: ‘She was Mother only of Jesus, her only Son.’”
— Fr. Ludovico da Pietralunga, witness
“The brothers of the Lord he called ‘kinsmen,’ not children of the Virgin.”
— Franciscan archive notation
Joseph’s Visionary Encounters With Mary (Joseph’s most frequent mystical experience was seeing the Virgin Mary.)
“When the Virgin appeared to him, she shone with indescribable purity.”
— Beatification records
“He said her purity was so great he could not describe it in human words.”
— Tribunal testimony
“In her presence his heart melted, and he would flee from all earthly attachments.”
— Franciscan witness, Br. Giovanni Battista
While not directly related to Mary’s virginity, it is worth noting—much like the case of St. Charbel—that St. Joseph of Cupertino stands among the most thoroughly documented miracle-working saints in Western Church history. His life was marked by extraordinary phenomena, including repeated levitations, reports of bilocation, prophetic insight into the hearts of others, miracles of healing, and a remarkably deep, revelatory knowledge of God’s Word. Hundreds of these events were recorded under oath and carefully examined by Church authorities. As a result, the exceptional supernatural character of his life lends particular weight and credibility to his insights concerning the Virgin Mary.
St. Thérèse of Lisieux through her writings—especially Story of a Soul, her poetry, and her recorded sayings—contain profound insights into Mary’s perpetual virginity and her unique role as the pure Mother of Christ.
On Mary’s Virginity and Purity
“It is her purity, above all, that ravishes me.”
— Last Conversations
“She is more mother than queen, and all pure.”
— Story of a Soul, Manuscript B
Thérèse on Jesus as Mary’s Only Child
“Mary had but one Child—Jesus—but she is Mother to all of us through Him.”
— Conversation recorded by Céline Martin
And again:
“She is the Mother of the only Son of God.”
— Poem 54
Mariam Baouardy, also known as Saint Mary of Jesus Crucified, lived one of the most astonishing and carefully documented spiritual lives of the modern era. An Arab Carmelite, stigmatist, and carrier of an unusual anointing marked by signs and wonders, she is widely regarded as one of the greatest mystical figures of the nineteenth century. Her life and experiences were closely observed, recorded, and preserved by her confessors, superiors, and fellow members of her Carmelite community.
As a young woman born in the Holy Land, Mariam refused an arranged marriage after making a private vow of virginity to God. Enraged by her refusal, the rejected suitor lured her aside and slashed her neck with a sword—a wound so severe that it severed her windpipe, esophagus, and vocal cords. Believing her to be dead, he dumped her body in a dark alley.
This is where the miraculous intervention of the Virgin Mary begins.
In the official beatification records, Mariam testified, “A beautiful Lady in azure blue took me in her arms.” Mariam immediately recognized this Lady as the Blessed Virgin Mary. Mary lifted her from the alley, carried her to a secluded, grotto-like place, and cared for her personally—not for a moment, but for an entire month. Mariam said simply and candidly, “The Virgin stitched my neck with light.”
According to testimony preserved by the Sisters of Bethlehem, Mariam later explained, “The Virgin Mary fed me soup and healed me completely.” Mariam herself recalled, “She fed me with a nourishing soup. She tended my wounds. She cared for me as a mother cares for her child.”
Mariam herself testified that Mary spoke a special promise to her concerning the soup, saying, “At my last hour before death, she will give me a little spoonful of it.” These accounts come directly from Mariam’s own recollections and were carefully preserved by those who lived alongside her, observed her life closely, and witnessed the lasting physical signs of what medicine of that era could not explain.
The scar on her neck remained with her for the rest of her life. It was carefully examined and confirmed during Mariam’s illnesses by doctors and nurses in Marseille, as well as later in Pau, Mangalore, and finally Bethlehem. The scar measured approximately four inches in length and about four-tenths of an inch in width, stretching across the entire front of her neck. The skin in that area was noticeably finer and whiter than the surrounding flesh.
Several cartilaginous rings of the trachea were missing, as doctors in Pau formally attested on June 24, 1875. The Mistress of Novices later wrote:
A celebrated doctor in Marseille, who had cared for Mariam, confessed that although he was an atheist, there must be a God, for from a purely natural point of view, she could not have lived.
During that month of healing, Mariam said that Mary did more than restore her body—she formed her soul. Mariam later told her Carmelite sisters, “In that time with the Virgin, she put purity in my heart. She made me belong to God alone.”
Fragments preserved from her divinely granted visions record Mary’s words to her: “I am your Mother. I have saved you for Jesus. You will be a daughter of Carmel.”
This prophecy was fulfilled years later when Mariam entered the Carmelite order in Pau, France. She would later play a key role in the founding of the Carmelite monastery in Bethlehem, acting under what she and her superiors understood to be the direct guidance of the Holy Spirit.
Those close to Mariam noted that she would sometimes speak with tender longing of the days when Mary cared for her, even saying she wished she could have more of that heavenly soup—not simply because of its taste, which she described as unlike anything earthly, but because it carried with it the maternal closeness, warmth, and profound peace she experienced in Mary’s presence.
From that moment forward, Mariam’s life was marked by extraordinary sanctity. She bore the stigmata, lived in radical humility and obedience, and spoke often of the Virgin Mary as her protector and guide, referring to her with childlike intimacy and reverence. Her understanding of Mary’s purity and perpetual virginity did not arise from theological study, but from direct supernatural encounters. Mariam often went into ecstatic visions when speaking of Mary’s purity.
Mariam’s Visions of the Virgin Mary
“The Virgin came to me clothed in purity brighter than the sun.”
— Bethlehem Carmel notes
“She is all-pure. She is the Virgin forever.”
— Testimony of Mother Superior, Pau
Mariam on the Miraculous Birth of Christ
“Jesus was born of her as light passes through crystal.”
— Fr. Brunot, reporting her words
“There was no pain, no corruption. The God-Man came forth in glory.”
— Bethlehem Carmel archives
“As Jesus came, she remained sealed—a Virgin before and after.”
— Notes taken by Sister Veronica
Mariam on the Purity of the Virgin Mary
“Her purity makes the angels rejoice.”
— Thoughts of the Little Arab
“Near her, my heart becomes clean.”
— Carmel witnesses, Bethlehem
“She is the Mother of purity. The enemy flees before her.”
— Pau testimonies
Mariam on Jesus Being Mary’s Only Child
“The Virgin had only Jesus; He alone came from her.”
— Bethlehem Carmel record
“The others called His brothers were relatives.”
— Pau Carmel interview
“She bore only the Son of God. Her womb remained for Him alone.”
— From Fr. Brunot’s notes
Mariam’s Vision of Mary’s Humility and Singleness of Heart
“Mary belonged only to God—she was His and His alone.”
— Thoughts of the Little Arab
“O Virgin, you kept nothing for yourself.”
— Ecstatic prayer
Her Carmelite sisters said she spoke of Mary the way a child speaks of a mother—full of love, simplicity, and supernatural insight. Years later, as she lay on her deathbed, just before her passing, with the nuns quietly at her side, they heard her say, “She made me some soup! Oh, such good soup! I have the taste in my mouth!”
As we conclude this brief study about Mary, viewed through the lens of Scripture and informed by the trusted voices of the Church, we come away with a clearer understanding of who she truly was. She is not a replacement for Jesus, nor a rival to Him. Rather, she was a devoted believer whose life gladly served God’s redemptive plan. Her greatness was never about position or recognition—it was about trust. She believed God, obeyed His voice, and dared to believe He could do the impossible.
Mary also lived a life marked by purity. Her heart was undivided, her devotion sincere, and her intentions centered on God. Her inner life was quietly focused on Him. She carried a reverence for God that shaped her choices long before the angel ever appeared, and through it, God did something truly miraculous.
At the heart of Mary’s story is a simple and powerful truth: when God spoke, she said yes. She trusted His word and allowed Him to work through her life.
Honoring Mary—even venerating her—does not replace or diminish the worship due to God alone; instead, it leads us more clearly and deeply to Him, reminding us of what a life fully surrendered to God can look like. And as we remember the faith and obedience through which Christ entered the world by the Virgin Mary, I pause simply to say: I wish you a very Mary Christmas.
Richest Blessings,
Dr. Steven Brooks
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