Scholarly consensus is that the Protoevangelium of James was written in the mid-second century; thus, is could not have been written by Jesus’ half-brother (or step-brother, as this work would maintain). Since it is pseudepigraphal (written by someone claiming to be someone else) the Protoevangelium of James was rejected by the church. Origen speaks of it in the third century as of dubious origin. The work has been condemned by church councils and church officials through the years, and even by the Catholic Church, which teaches the
perpetual virginity of Mary.
What is the Protoevangelium of James? | GotQuestions.org
pearl The
Protoevangelium of James is particularly reliable in affirming the perpetual virginity of the Blessed Mother. What we find in the
Protoevangelium of James (in this case) is proven true because; the Church continued to proclaim... "
Mary ever virgin!"
Origen
“The Book [the
Protoevangelium] of James [records] that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end, so that body of hers which was appointed to minister to the Word . . . might not know intercourse with a man after the Holy Spirit came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first fruit among men
of the purity which consists in [perpetual] chastity, and Mary was among women. For it were not pious to ascribe to any other than to her the first fruit of virginity” (
Commentary on Matthew 2:17 [A.D. 248]).
Hilary of Poitiers
“If they [the brethren of the Lord] had been Mary’s sons and not those taken from Joseph’s former marriage, she would never have been given over in the moment of the passion [crucifixion]
to the apostle John as his mother, the Lord saying to each, ‘Woman, behold your son,’ and to John, ‘Behold your mother’ [John 19:26–27), as he bequeathed filial love to a disciple as a consolation to the one desolate” (
Commentary on Matthew 1:4 [A.D. 354]).
Athanasius
“Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that he took true human flesh
from the ever-virgin Mary” (
Discourses Against the Arians 2:70 [A.D. 360]).
Epiphanius of Salamis
“We believe in one God, the Father almighty, maker of all things, both visible and invisible; and in one Lord Jesus Christ, the Son of God . . . who for us men and for our salvation came down and took flesh, that is, was born
perfectly of the holy ever-virgin Mary by the Holy Spirit” (
The Man Well-Anchored 120 [A.D. 374]).
“And to holy Mary, [the title] ‘Virgin’ is invariably added, for that holy woman
remains undefiled” (
Medicine Chest Against All Heresies 78:6 [A.D. 375]).
Jerome
“[Helvidius] produces Tertullian as a witness [to his view] and quotes Victorinus, bishop of Petavium. Of Tertullian, I say no more than that he did not belong to the Church. But as regards Victorinus, I assert what has already been proven from the gospel—that he [Victorinus]
spoke of the brethren of the Lord not as being sons of Mary but brethren in the sense I have explained, that is to say,
brethren in point of kinship, not by nature. [By discussing such things we] are . . . following the tiny streams of opinion. Might I not array against you the whole series of ancient writers?
Ignatius, Polycarp, Irenaeus, Justin Martyr, and many other apostolic and eloquent men, who against [the heretics] Ebion, Theodotus of Byzantium, and Valentinus, held these same views and wrote volumes replete with wisdom.
If you had ever read what they wrote, you would be a wiser man” (
Against Helvidius: The Perpetual Virginity of Mary 19 [A.D. 383]).
“We believe that God was born of a virgin, because we read it. We do not believe that Mary was married after she brought forth her Son, because we do not read it. . . . You [Helvidius] say that Mary did not remain a virgin. As for myself, I claim that Joseph himself was a virgin, through Mary, so that a virgin Son might be born of a virginal wedlock” (ibid., 21).
Didymus the Blind
“It helps us to understand the terms ‘first-born’ and ‘only-begotten’ when the Evangelist tells that Mary remained a virgin ‘until she brought forth her first-born son’ [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else,
nor did she ever become the Mother of anyone else, but even after childbirth
she remained always and forever an immaculate virgin” (
The Trinity 3:4 [A.D. 386]).
Ambrose of Milan
“Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus],
nor did the Virgin seek the consolation of being able to bear another son” (
Letters 63:111 [A.D. 388]).
Pope Siricius I
“You had good reason to be horrified at the thought that another birth might issue from the same virginal womb from which Christ was born according to the flesh. For the Lord Jesus would never have chosen to be born of a virgin if he had ever judged that she would be so incontinent
as to contaminate with the seed of human intercourse the birthplace of the Lord’s body, that court of the eternal king” (
Letter to Bishop Anysius [A.D. 392]).
Augustine
“In being born of a Virgin who
chose to remain a Virgin even before she knew who was to be born of her, Christ wanted to approve virginity rather than to impose it. And he wanted virginity to be of free choice even in that woman in whom he took upon himself the form of a slave” (
Holy Virginity 4:4 [A.D. 401]).
“It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth,
a Virgin perpetual. Why do you wonder at this, O man?” (
Sermons 186:1 [A.D. 411]).
“Heretics called Antidicomarites are
those who contradict the perpetual virginity of Mary and affirm that after Christ was born she was joined as one with her husband” (
Heresies 56 [A.D. 428]).