Dogmas, Atributos e Títulos de Nossa Senhora
       Dogmas marianos
             Virgem Perpétua (sempre virgem)

 A Bíblia dá a entender que Maria havia consagrado a sua virgindade perpétua a Deus. Por isso ela se assustou com a anunciação do Anjo Gabriel sobre a concepção de Jesus

Mary
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II. THE VIRGIN
1. The fact of Mary's virginity at the conception of Jesus is affirmed in two independent literary traditions (Luke 1:26-38; Matthew 1:18-23). ​​It is confirmed by some ancient witnesses (John 1:13): "He who was brought forth neither by flesh nor blood, but God." This fact is, therefore, solidly attested; its meaning is clearly expressed by Matthew, who shows in it the fulfillment of the oracle (Is 7:14); Luke may also refer to the same prophecy (Luke 1:31ff).
2. Did Mary desire this virginity? Her marriage to Joseph demands, at first glance, a negative answer. Furthermore, it is well known that Israel did not place great religious value on virginity (Judg 11:37ff). Luke, however, offers another piece of information. To the angel who announced her motherhood, Mary objects: "How can this be, since I do not know a man?" (Luke 1:34). The phrase is elliptical and has received many interpretations. The most traditional, supported today by demanding critics, is this: Mary is Joseph's legal wife. If in this marriage she wants to have normal conjugal relations (which biblical language designates by the word "know," e.g., Gen 4:1), the announcement of her motherhood cannot create any problems for her. Joseph belongs to the race of David; his son could be the Messiah announced by the angel. Therefore, Mary's question is meaningless. But its Semitic substratum allows for another translation: "for I do not want to know a man." It indicates in the Virgin a desire for virginity. This decision is surprising on the part of a young wife. But in the Palestine of that time, virginity was not unusual: the data from ancient authors on the celibacy of the Essenes have found some support in the discoveries at Qumran. Furthermore, a young woman who wanted to remain a virgin could hardly refuse a marriage imposed by her father. All things considered, the text is favorable to Mary's desire for virginity.
3. So what meaning does Mary give to this virginity? Among the Essenes of that time, celibacy is inspired above all by a concern for legal purity; it means abstaining from physical contamination. Mary does not express her motives, but everything Luke reveals about her soul suggests higher and more positive motives for her virginity. Through the angel, God addresses her as "dearly beloved." Mary wants to be his "servant," with the nobility that biblical language gives to this word (Luke 1:38). Her virginity thus appears to be a consecration, a gift of exclusive love for the Lord. Moreover, it is already outlined in the Old Testament. Indeed, while the Old Testament ignores religious virginity, it does not cease to demand the exclusive love of the faithful for the Lord (Deut 6:5); Mary, reserving herself entirely to him, responds to the call of the prophets (Hosea, Jeremiah, Ezekiel, etc.), of the psalms (Ps 16:23, 42, 63, 84), and of the Song of Songs.
4. The mention of the "brothers of Jesus" (Mk 3:31; p. 6:3; p. Jn 7:3; Acts 1:14; 1 Cor 9:5; Gal 1:19) has led various critics to suppose that Mary had not kept her virginity after the birth of Jesus. This opinion contradicts Mary's desire for virginity and contradicts the tradition that she never knew another son of Mary. As for the expression that creates the difficulty, it is known that in the Semitic world the name "brother" is given to close relatives and allies.
III. THE MOTHER
At all levels of the Gospel tradition, Mary is first and foremost "the mother of Jesus." Various texts designate her simply with this title (Mk 3:31ff.; Lk 2:48; Jn 2:1-12; 19:25ff.). It defines her entire role in the work of salvation.
1. This motherhood is voluntary. The account of the Annunciation clearly emphasizes this (Lk 1:26-38). Faced with the unexpected vocation announced to Mary by the angel, Luke presents her as anxious to see clearly: How can she reconcile this new call from God with the call to virginity she has heard before? The angel reveals to her that a virginal conception will allow her to respond to both calls at the same time. Mary, completely enlightened, accepts; she is the servant of the Lord, as were His servants Abraham, Moses, and the prophets; her service, like theirs, and even more, is freedom.

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