HISTORY OF OUR SAVIOUR JESUS CHRIST.

New Zealand Tablet, Volume II, Issue 57, 30 May 1874, Page 13

HISTORY OF OUR SAVIOUR JESUS CHRIST.

By the Abbe J. E. Dabbas. (Translated from the French for the New Zealand Tablet.)

31.— Pbetekded Bbothehs and Sistebs op Jesus. Impossibility of Introducing into tue Gospel Narrative toe PBETENDED BbOTHEBS AND SISTEBS OF JESUS. Thr question we have here to discuss concerns a leading point in Gospel history — an essentially Catholic dogma, believed and glorified by tlve tradition of all the Fathers and Doctors of the Greek and Latin Church, from St. Clement, the successor of St. Peter, even to •the sovereign Pontiff Pius IX. gloriously seated in the Apostolic Chair. It ie against tlie virginity of Mary that Protestantism in our day directs its attacks. The hostile propaganda seems to be concentrated with stubborn animosity upon this particular subject. It is important that we bring it out in its true light. Before examining in detail the objection revived from Helvidius, and brought forward by modern fatioralism, let us take the general idea of it, namely that Jesus had several brothers and sisters, in the modern acceptation of the term, »nd let us try to compare tins statement with the Gospel narrative Joseph and Mary had taken refuge in Egypt to remove Jesus from* the pursuit of Herod. They must have remained there some time. St. Epiphanius supposes the duration of their exile to have been about two years. Were children born in the interim ? No. The terms of the Gospel are express. VVhon the celestial messenger comes to announce to Joseph the death of the tyrant, the Holy Family had not increased ; the members which compose it are the same as at the departure from Bethlehem. The words of the Angel commanding the return to the land of Israel, offers a complete analogy with that which had determined the flight, into Egypt. " Arise, take the child and his mother, and fly into Egypt," he had said the first time ; " Arise, take the child and his motbei, and return into the land of Israel," he said

the second time. " And Joseph rising up, took the child and hie mother, and retained into the land of Israel." Evidently there is no roem here for any other child but Jesus. After the return to Nazareth, nine years elapse up to the episode »f the journey to Jerusalem, at the FeasJ of thp Passover. If brothers and sisters had been

bora in this lapse of time, some trace of them should be discernible. The very nature of the incident related by the Evangelist with so many details; favors admirably the investigation in which we are engaged. " The child grew and waxed strong in .the ful»ess of wisdom ; the grace of God was in him." Thus commences the narrative of St. Luke. No mention is made of younger brothers or sistera on whom the charm of that divine childhood might have been exercised. Jesue, in the foreground j Mary and Joxeph concentrating their solicitude, adoration and love upon thia treasure of benedictions and grace ; the terrestrial trinity of Bethlehem, of the exile in Egypt, and of the return to their native country, behold the Gospel picture of the Holy Family, preparing to quit Nazareth, in order to go to celebrate the paschal solemnity in the Holy City. No unu-ual incident marks the journey. Since the year in whicli tlie Fea«t of the Passover had been stained by the blood of the three thousand victims of Archelaus, Joseph and Mary had conformed to the prescriptions of the' Mosaic law. It is probable that Jesus had already accompanied them on previous occasions. At all events, if Mary had had younger children, requiring maternal ca~e, it would have been impossible for her to accomplish thi9 pious pilgrimage. Moreover, in the rationalistic hypothesis, the frequent births, which must be admitted, to constitute a numerous family, would necessarily interpose a permanent obstacle. Nevertheless, the Gospel attests that " every year" omnes annos, the father and mother of Jesus repaired to Jerusalem to celebrate the Pasch. Anyone reflecting on the import of these wo-ds : omnes atinos, applied, without exception, to an interval of nine years, will readily understand tlie full force of our reasoning. This is nob all. The child Jesus remains at Jerusalem, while his parents return to Nazareth, after the Paschal solemnity. This departure occui-f, without awakening the smallest disquiet in the minds of Joseph ana Mary ; the groups of pilgrims were divided, for the journey, into two choirs, men and women, who walked on, preceded by the children, and chanting the psalms of David. The first day's journey was accomplished then, in perfect security ; Joseph and Mary believed that Jesus was with their other fellow-travellers; In eomitatw, says St. Luke. But, if Jesus had had brothers and sisters, it is evident that his parents would have thought that he was with them. When afcthe hour of the evening encampment, Joseph and Mary make inquiries after Jesus, it is not to his brothers and sisters they go, but to " their kinsfolk and acquaintances." Eequirebant cum inter cognates et notos. In such a case, their first inquiry would have' been addressed to the younger members of the family. Mary would have asked them : Where is your brother? Where did you leave him? At what time did he separate from you ? These would be the promptings of a mother's heart. Jesus then had neither brothers 6r sisters to whom these questions could have been addressed, to learn what had become of him. And, here, let us weigh each detail of the Gospel narrative. Either the pretended brothers and sisters of Jesus were on the journey, or they remained still at Nazareth. In one or the other supposition, the conduct of Mary and Joseph, such as the Gospel discloses it to us, would be inexplicable. If they remained at Nazareth, who will hate taken scare of them in the humble dwelling of the carpenter ? If they remained at Nazareth, their parents' heart yearns to see them once more. The loss of Jesis will cause the momentary separation ot the two spouses; the one will return to Jerusalem to seek the eldest child of the family, while the other, full of anxiety, will hasten to embrace the other children. Is it thus Joseph and Mary act in the Gospel ? No. Jesus is not found among the relatives and Inends of the family, at the evening encampment. . All is lost for Mary and Joseph. No other affection impedes their movements. Without intrusting to the care of anyone these pretended children, who do not exist ; without bringing them back with them either, if they had been on the journey, Mary and Joseph retrace their steps to Jerusalem. Thoy arrive, they find Jesus again in the Temple, seated amidst the disciples of the Doctois, interrogating these latter, and replying to their questions, with a prudence and wisdom which astonished tlie bjstandera. But Joseph aud Mary are alone ; they have no other children with them. Tlie mother, weeping, does not say to Jesus : Behold thy father, thy brothers and I, have sought thoe sorrowing. Jesus had no brothers and sisters. Mary finds her all, finding once more her only and first born son. When he returns to Nazareth, Jesus is there alone, subject to his parents ; he alone fills the heart of Mary, who keeps all his words, meditating them in her heart. Alone, as her son, Jesus is at his mother's side, at the marriage-feast of Cuna. Mary, in her turn, will be alone at the foot of tlie cross, on which Jesus will expire. No other child will remain, to console tlie mother of sorrows. Ah! if Macy had had other sons and daughters, would Jesus dying have said to her, while pointing out St. Jolm : " Behold thy Son !" and to St. John, in designating Alary : " Behold thy Mother \" The Gospel pages may be cut in piece? ; each word of tliat divine book may be sullied by blasphemies ; but never will its enemies succeed in introducing into the course of its narrative, another son, born of the Virgiu Mjry, than tlie divine Child of Bothluheui.