Before she was in labor she gave birth;
before her pain came upon her she was delivered of a son.
Who ever heard of such a thing, or who ever saw the like?
Can a land be brought forth in one day,
or a nation be born in a single moment?
Yet Zion was scarcely in labor when she bore her children.
Shall I bring a mother to the point of birth,
and yet not let her child be born? says the LORD.
Or shall I who bring to birth yet close her womb?
says your God.
Isaiah 66, 7-9

And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David,
which is called Bethlehem, because he was of the house and lineage of David, to be enrolled with Mary,
his betrothed, who was with child. And while they were there, the time came for her to be delivered.
And she gave birth to her firstborn son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn.
Luke 2, 4-7

The Perpetual Virginity of Mary is recognized as one of the four Marian dogmas within the Catholic Church. This doctrine, similar to the dogmas of the Immaculate Conception and the Assumption of Mary into Heaven, is considered a fundamental belief that stems from the first Marian dogma, which asserts that Mary is the Mother of God. This title is rooted in the divinity of her first-born Son, who is hypostatically united with humanity. Scriptural references, such as Isaiah 7:14, Luke 1:35 and 43, John 1:14, and Colossians 2:9, affirm Mary's role as the mother of the Divine Logos incarnate. The belief in Mary’s perpetual virginity posits that she remained a virgin throughout her life, a view upheld despite her marriage to Joseph and the societal norms of that era. This dogma emphasizes her unique role in salvation history and the sanctity of her motherhood.

Mary is traditionally viewed as a virgin at the time of Jesus's conception, during his birth, and after giving birth. This belief has been held by Catholics since the early days of the Church. The nature of Mary’s union with the Holy Spirit is often likened to a spiritual marriage, reminiscent of the relationship between YHWH and Israel, emphasizing its moral significance. It is believed that if Mary chose to remain chaste throughout her life and to maintain continence within her marriage, it was influenced by the Holy Spirit from a young age. This highlights her role as a spiritually selected vessel, as indicated in Luke 1:35, suggesting she was chosen for this unique position from all eternity.

The text discusses the theological concept of a covenantal relationship between God and Mary, emphasizing its significance akin to a marital covenant. It suggests that this partnership reflects the integral nature of life and serves the dual purpose of mutual good and procreation. Much like a man and woman become one flesh in the sacrament of Holy Matrimony to fulfill God’s purpose, the text posits that the Holy Spirit and Mary achieved a moral unity in their unique relationship, aligned with Divine moral law. This bond is presented as a divine proposal from God to Mary, who was described as a young girl living and serving in the Temple at the time of this extraordinary calling.

The text discusses the concept of Mary as a virgin bride and her role in the divine plan. It suggests that her union with Him was intended not only for the birth of the holy Child but also for the spiritual regeneration of all believers. This process is described as being reborn in the Spirit, referencing scriptures such as John 3:3 and Romans 8:29. Furthermore, it asserts that all members of Christ’s Mystical Body can be seen as the subsequent children of Mary, joining the spiritual family of God that surpasses natural familial connections, as indicated in Mark 3:31-35. These individuals are considered the offspring of the “free promised woman,” with allusions to Genesis 3:15 and Revelation 12:17.