as there
such an overflow of glory from His soul on to His body.

We must therefore say that all these things took place miraculously
by Divine power. Whence Augustine says (Sup. Joan. Tract. 121): "To
the substance of a body in which was the Godhead closed doors were no
obstacle. For truly He had power to enter in by doors not open, in
Whose Birth His Mother's virginity remained inviolate." And Dionysius
says in an epistle (Ad Caium iv) that "Christ excelled man in doing
that which is proper to man: this is shown in His supernatural
conception, of a virgin, and in the unstable waters bearing the
weight of earthly feet."
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THIRD ARTICLE [III, Q. 28, Art. 3]

Whether Christ's Mother Remained a Virgin After His Birth?

Objection 1: It would seem that Christ's Mother did not remain a
virgin after His Birth. For it is written (Matt. 1:18): "Before
Joseph and Mary came together, she was found with child of the Holy
Ghost." Now the Evangelist would not have said this--"before they
came together"--unless he were certain of their subsequent coming
together; for no one says of one who does not eventually dine "before
he dines" (cf. Jerome, Contra Helvid.). It seems, therefore, that the
Blessed Virgin subsequently had intercourse with Joseph; and
consequently that she did not remain a virgin after (Christ's) Birth.

Obj. 2: Further, in the same passage (Matt. 1:20) are related the
words of the angel to Joseph: "Fear not to take unto thee Mary thy
wife." But marriage is consummated by carnal intercourse. Therefore
it seems that this must have at some time taken place between Mary
and Joseph: and that, consequently she did not remain a virgin after
(Christ's) Birth.

Obj. 3: Further, again in the same passage a little further on (Matt.
1:24, 25) we read: "And" (Joseph) "took unto him his wife; and he
knew her not till she brought forth her first-born Son." Now this
conjunction "till" is wont to designate a fixed time, on the
completion of which that takes place which previously had not taken
place. And the verb "knew" refers here to knowledge by intercourse
(cf. Jerome, Contra Helvid.); just as (Gen. 4:1) it is said that
"Adam knew his wife." Therefore it seems that after (Christ's) Birth,
the Blessed Virgin was known by Joseph; and, consequently, that she
did not remain a virgin after the Birth (of Christ).

Obj. 4: Further, "first-born" can only be said of one who has
brothers afterwards: wherefor