Chapter VI.-The Parallel Case of Mary Considered.
Let us now see whether the apostle withal observes the norm of this name in accordance with Genesis, attributing it to the sex ; calling the virgin Mary a woman , just as Genesis (does) Eve. For, writing to the Galatians, "God," he says, "sent His own Son, made of a woman ," who, of course, is admitted to have been a virgin , albeit Hebion resist (that doctrine). I recognise, too, the angel Gabriel as having been sent to "a virgin ." But when he is blessing her, it is "among women," not among virgins, that he ranks her: "Blessed (be) thou among women." The angel withal knew that even a virgin is called a woman .
But to these two (arguments), again, there is one who appears to himself to have made an ingenious answer; (to the effect that) inasmuch as Mary was "betrothed," therefore it is that both by angel and apostle she is pronounced a woman ; for a "betrothed" is in some sense a "bride." Still, between "in some sense" and "truth" there is difference enough, at all events in the present place: for elsewhere, we grant, we must thus hold. Now, however, it is not as being already wedded that they have pronounced Mary a woman , but as being none the less a female even if she had not been espoused; as having been called by this (name) from the beginning: for that must necessarily have a prejudicating force from which the normal type has descended. Else, as far as relates to the present passage, if Mary is here put on a level with a "betrothed," so that she is called a woman not on the Found of being a female , but on the ground of being assigned to a husband, it immediately follows that Christ was not born of a virgin , because (born) of one "betrothed," who by this fact will have ceased to be a virgin . Whereas, if He was born of a virgin -albeit withal "betrothed," yet intact-acknowledge that even a virgin , even an intact one, is called a woman . Here, at all events, there can be no semblance of speaking prophetically, as if the apostle should have named a future woman , that is, bride, in saying "made of a woman ." For he could not be naming a posterior woman , from whom Christ had not to be born-that is, one who had known a man; but she who was then present, who was a virgin , was withal called a woman in consequence of the propriety of this name,-vindicated, in accordance with the primordial norm, (as belonging) to a virgin , and thus to the universal class of women.