As it happens, a Catholic explained to me the way Jesus was said (within her faith tradition) to have been born. Your snide comment led me to believe I'd been misled. However, I found this as the first item of my first search:
Mary's Virginity During Jesus' Birth
The Pro-Life Memorial which was dedicated on June 26 in Emmitsburg, Md., portraying Our Lady laying on a bed of straw after having delivered baby Jesus is not in line with the teaching of our Roman Catholic faith. Our Lady was a virgin before, during and after the birth of Jesus. Mary's holy body was totally intact during the birth of Jesus.
We as Catholics firmly believe that Mary is "ever virgin." The Catechism of the Catholic Church asserts, "The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man." This statement reflects a more precise dogmatic statement issued at the First Lateran Council: "If anyone does not, according to the holy Fathers, confess truly and properly that holy Mary, ever virgin and immaculate, is Mother of God, since in this latter age she conceived in true reality without human seed from the Holy Spirit, God the Word Himself, who before the ages was begotten of God the Father, and gave birth to Him without injury, her virginity remaining equally inviolate after the birth, let him be condemned."
Underlying this statement is the Church's consistent defense of the Incarnation: Jesus, second person of the Holy Trinity, true God from eternity, consubstantial with the Father, entered this world through the Blessed Virgin Mary who had conceived by the power of the Holy Spirit; therefore, we believe Jesus is true God and true man, with both a divine and human nature.
The perpetual virginity of Mary, as stated in the reader's comments, has traditionally been defended and examined in three parts: Mary's conception of Christ (); her giving birth to Christ (); and her remaining a virgin after the birth of Christ (). This formulation was used by many of the early Church Fathers—St. Augustine, St. Peter Chrysologus, Pope St. Leo the Great, St. Gregory Nazianzus and St. Gregory Nyssa.
Mary's virginity prior to the conception of Christ is quite clear from the Gospels of St. Matthew and St. Luke, where she is clearly identified as "a virgin." Moreover, when the Archangel Gabriel announced to Mary that she would bear the Messiah, she responded, "How can this be since I do not know man?" indicating her virginity.
At the other end of the spectrum is Mary's virginity after the birth of Christ. In a previous article, concerning whether Jesus had blood brothers and sisters, this question was dealt with in detail. (ACH 7/21/94) Succinctly, we as Catholics believe that Mary and Joseph did not have other children after the birth of Christ. No evidence exists either in Sacred Scripture or Tradition to believe otherwise.
'The troublesome part is the middle—Mary's virginity in giving birth to Christ. We remember that one of the sufferings inherited because of original sin is that of "child bearing pains": The Lord God said to Eve, "I will intensify the pangs of your childbearing; in pain shall you bring forth children." (Gen 3:16) Since Mary was free of original sin by her Immaculate Conception, she would be free of "child bearing pain." In wrestling with this belief, the early Church Fathers then struggled to explain this virginity. The Western Fathers seemed to emphasize Mary's physical integrity; for instance, Pope St. Leo the Great said, "She (Mary) brought Him forth without the loss of virginity, even as she conceived him without its loss...(Jesus Christ was) born from the Virgin's womb because it was a miraculous birth."'
http://www.ewtn.com/library/ANSWERS/DURBIRTH.HTM