birth of Jesus is impossible. However John Calvin argued that Matthew 1:25, used by Helvidius to attack the perpetual virginity of Mary does not teach that Mary had other children. Other Calvinists affirmed Mary's perpetual virginity, including within the Second Helvetic Confession—stating that Mary was the "ever virgin Mary"—and in the notes of the Geneva Bible. Theodore Beza, a prominent early Calvinist, included the perpetual virginity of Mary in a list of agreements between Calvinism and the Catholic Church. Some reformers upheld the doctrine to counter more radical reformers who questioned the divinity of Christ; Mary's perpetual virginity guaranteed the Incarnation of Christ despite the challenges to its scriptural foundations. Modern Protestants have largely rejected the perpetual virginity of Mary on the basis of sola scriptura, and it has rarely appeared explicitly in confessions or doctrinal statements, though the perpetual virginity of Mary is still a common belief in Anglicanism and Lutheranism. Among the Anabaptists, Hubmaier never abandoned his belief in the perpetual virginity of Mary and continued to esteem Mary as theotokos ("mother of God"). These two doctrinal stances are addressed individually in Articles Nine and Ten, respectively, of Hubmaier's work, Apologia. Doctrine The Second Council of Constantinople recognized Mary as Aeiparthenos, meaning "ever-virgin". It remains axiomatic for the Eastern Orthodox Church that she remained virginal throughout her Earthly life, and Orthodoxy therefore understands the New Testament references to the brothers and sisters of Jesus as signifying his kin, but not the biological children of his mother. The Latin Church, known more commonly today as the Catholic Church, shared the Council of Constantinople with the theologians of the Greek or Orthodox communion, and therefore shares with them the title Aeiparthenos as accorded to Mary. The Catholic Church has gone further than the Orthodox in making the Perpetual Virginity one of the four Marian dogmas, meaning that it is held to be a truth divinely revealed, the denial of which is heresy. It declares her virginity before, during and after the birth of Jesus, or in the definition formulated by Pope Martin I at the Lateran Council of 649:The blessed ever-virginal and immaculate Mary conceived, without seed, by the Holy Spirit, and without loss of integrity brought him forth, and after his birth preserved her virginity inviolate. Thomas Aquinas admitted that reason could not prove this, but argued that it must be accepted because it was "fitting", for as Jesus