After a lengthy search, I have found the answer I was looking for:
The chief objection raised by the heretics to the virginity in partu is
that, in the eyes of its adversaries, it makes our Lord's human birth
and thus His human nature itself seem unreal. Does the doctrine not
betray Gnostic or Manichean disdain for the flesh? Was it not a Gnostic,
Valentinus, who taught that the Son of God merely "passed through" His
Mother, as through a channel? (14)
In reply to this objection, we must again invoke the distinction made within the Tradition between what Christ is as man and how He
comes to be man: as St Leo says, just because His conception and birth
(how He comes to be man) are miraculous, it does not follow that His
human nature (what He is as man) is dissimilar to ours. (15) In the
manner of His human birth, says St Thomas, Christ wants to reveal the
truth not only of His humanity but also of His Divinity. That is why "He
mingled marvelous things with humble ones. Thus, to show His body was
real, He is born of a woman, but to show His divinity, He is born of a
virgin, for, as St Ambrose says in his hymn on the Nativity, 'Such birth
befits the God of all.'" (16) The heretic Valentinus denied that the
Son of God took anything from His Mother, whereas the Church confesses
that He is man "from the substance of His Mother," (17) that His flesh
is fashioned by the Holy Spirit from His Mother's pure blood. The
virginity in partu is a miracle of the bodily order, a cherishing
and beautifying of the Virgin's flesh. Such a miracle would be of no
interest to the Gnostics or Manicheans, who despised the body and sought
for it no splendor. The preservation of virginity in partu manifests
a God who not only creates the biological realm but also descends to
its depths in person. Our Lady's virginity is a quality of her soul as
well as of her body. But the rational soul is the substantial form of
the human body, making it to be what it is, the body of a human being.
It is therefore fitting that its beauty should be manifested through the
beauty of the body. We could even say that the virginity in partu is
a kind of divinely instituted sacrament of the virginity in Mary's
soul. The matchless maidenhood is both corporeal and spiritual. As St
Bernard says, "She was a virgin in body, a virgin in mind, a virgin in
profession, a holy virgin in spirit and body." (18)
Fr. Saward goes on to explain how His birth accords with the rest of His work of redemption. Read it all and see if you agree whether vaginal delivery in keeping with Mary's sacred embodiedness contradicts this dogmatic mystery. It does vindicate my skepticism, while it certainly confirms that JPII wholeheartedly accepted this belief in the virginal integrity; and he is the source for TOTB. I wish he had written at greater length about this topic. I'm still willing to plunge into uncharted territory, but this article might be a good tether to tie around my waist as I go.
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