Chapter I: Preface

This paper was read before the S. T. C. (Sanctae Trinitatis Confraternitas) on March 10th of this years at one of the ordinary meetings of the Brotherhood. It is published now in the hope that it may thus reach a wider circle.

To suppose that any one can hold the Catholic doctrine of the Incarnation without believing the miraculous Conception and Birth, is, in the writer's opinion, a delusion. There is no trace in Church History, so far as he is aware, of any believers in the Incarnation who were not also believers in the Virgin-Birth. The modern endeavour to divorce the one from the other appears to be part of the attempt now being made to get rid of the miraculous altogether from Christianity.

Professor Harnack appears to urge us to accept the "Easter message" while we need not, he thinks, believe the "Easter faith."* He means apparently by this that we can deny the literal fact of our Lord's Resurrection, while we may believe in a future life. What St. Paul would really have said to a Christianity such as this seems to be plain from his words to the Corinthian converts who were denying the Resurrection in his day: "If Christ be not risen, then is our preaching vain, and your faith is also vain." (I Cor. xv. 14.)

-- * Harnack, What is Christianity? p. 160. --

Deny the Resurrection of our Lord, and you take away the key-stone from the Apostolic preaching, and the whole edifice falls to the ground. Any unprejudiced reader of the sermons and speeches of St. Peter and St. Paul in the Acts will surely recognize how true this is.

Similarly in regard to the human Birth of our Lord. Once admit that He was born as other men, and the Incarnation fades away. A child born naturally of human parents can never be God Incarnate. There can be no new start given to humanity by such a birth. The entail of original sin would not be cut off nor could the Christ so born be described as the "Second Adam--the Lord from heaven." Christians could not look to such a one as their Redeemer or Saviour, still less as the Author to them of a new spiritual life.

Another man would have appeared among men, giving mankind the example of a beautiful human life, but unable in any other way to benefit the race of men. Further, a Christ such as this would not be a perfect character, for if the Gospels are to be believed, He said things about Himself and made claims which no thoroughly good man could have a right to make unless he were immeasurably more than man. While these pages were passing through the press, the eye of the present writer was caught by the following words in a letter of Bishop Westcott, which seem to have a special significance at this time:--"I tried vainly to read----'s book .... He seems to me to deny the Virgin-Birth. In other words, he makes the Lord a man, one man in the race, and not the new Man--the Son of Man, in whom the race is gathered up. To put the thought in another and a technical form, he makes the Lord's personality human, which is, I think, a fatal error."*

-- * Life of Bishop Westcott, vol. ii. p. 308. --

It is sometimes said, in opposition to the mystery of the Virgin-Birth, that there is a tendency in the human mind, not without its illustrations in history, to "decorate with legend" the early history of great men. In reply, it may be enough here to say that legends analogous to the pagan legends of the births of heroes, false and absurd legends, did gather round the infancy of Jesus Christ. The Apocryphal Gospels are full of such legends. They tell us how the idols of Egypt fell down before Him; how His swaddling-clothes worked miracles; and how He made clay birds and turned boys into kids, and worked other absurd miracles of various kinds. But there is a world of difference between these "silly tales" and the restraint, purity, dignity, and reserve which characterize the narratives of the first and third Evangelists. "The distinction between history and legend," says Dr. Fairbairn, "could not be better marked than by the reserve of the Canonical and the vulgar tattle of the Apocryphal Gospels."*

-- * Quoted in Gore, Dissertations, p. 60. --

I wish to take this opportunity of thanking my colleague, the Rev. G. W. Douglas, and my friend the Rev. Canon Warner, Rector of Stoke-by-Grantham, for their kind help in revising the proof-sheets of this paper.

B.W.R.

THEOLOGICAL COLLEGE, ELY, Feast of St. Mark, 1903.

[Note on transliteration of Greek quotations: o = omicron (short o); e = epsilon (short e); o = omega (long o); e = eta (long e)]

THE VIRGIN-BIRTH OF OUR LORD

There are two miracles confessed in every form of the Creed--the miracle of the Conception and Birth, by which the Incarnation was effected; and the miracle of the Resurrection. These are the fundamental miracles, and are the battle-ground upon which the defenders and assailants of Christianity more especially meet.

The discussion of this most sacred subject of the Virgin-Birth of our Lord has been forced upon us at the present time. It is impossible to ignore it or set it aside. We must be prepared, each of us, however much we may shrink from treading on such sacred ground, to give a reason for the hope that is in us with reverence and fear.

I will ask you here and now to consider the matter briefly under four heads. First, I will try to give the evidence for the belief in this article of the Creed during the second century; next, I will ask you to consider the evidence of St. Matthew and St. Luke; thirdly, we will consider the argument e silentio on the other side; and lastly, I will ask you to reflect on the theological aspect of the question.

THE CHRISTIAN TRADITION

I will therefore, without any further preface, plunge into the middle of the subject, and ask you, first of all, to consider afresh that 'throughout the Church the statement of the belief in the Virgin-Birth had its place from so early a date, and is traceable along so many different lines of evidence, as to force upon us the conclusion that, before the death of the last Apostle, the Virgin-Birth must have been among the rudiments of the Faith in which every Christian was initiated;' that if we believe the Divine guidance in the Church at all, we must needs believe that this mystery was part of "the Faith once for all delivered to the Saints."

Bear with me, then, while I go over the evidence of the leading witnesses.

1. St. Ignatius.

He must have become Bishop of Antioch quite early in the second century. As he passes through Asia about the year 110, he is on his way to martyrdom, and in his Epistles he speaks emphatically of the Virgin-Birth.

In the Epistle to the Ephesians, he says: "Hidden from the prince of this world were the Virginity of Mary and her child-bearing, and likewise also the death of our Lord--three mysteries of open proclamation, the which were wrought in the silence of God."*

-- * Eph., 19. "Kai elathen ton archonta tou aionos toutou he parthenia Marias kai ho toketos autes, homios kai ho thanatos tou Kuriou; tria musteria krauges, hatina en hesuchia theou eprachthe." --

In the Epistle to the Symrnaeans, he says: "I give glory to Jesus Christ, the God who bestowed such wisdom upon you; for I have perceived that ye are established in faith immovable... firmly persuaded as touching our Lord, that He is truly of the race of David according to the flesh, but Son of God by the Divine will and power, truly born of a Virgin, and baptized by John... truly nailed up for our sakes in the flesh, under Pontius Pilate and Herod the tetrarch."+

-- + Smyrn., I. "Doxazo Iesoun Christon ton theon ton houtos humas sophisanta; enoesa gar humas katertismenous en akineto pistei ..., peplerophoremenous eis ton kurion hemon alethos onta ek genous David kata sarka, huion theou kata thelema kai dunamin theou, gegenemenon alethos ek parthenou, bebaptismenon hupo Ioannou ... alethos epi Pontiou Pilatou kai Herodou tetrarchou kathelomenon huper hemon en sarki." --

In his Epistle to the Trallians, he writes: "Be ye deaf, therefore, when any man Speaketh to you apart from Jesus Christ, who was of the race of David, who was the Son of Mary, who was truly born."*

-- * Trall., 9. "kophothete oun, hotan humin choris Jesou Christou lale tis, tou ek genous Daveid, tou ek Marias, hos alethos egennethe." --

2. Aristides of Athens.

In his Apology, written about the year 130, mentioning the Virgin-Birth as an Integral portion of the Catholic Faith, he writes: "The Christians trace their descent from the Lord Jesus Christ; now He is confessed by the Holy Ghost to be the Son of the Most High God, having come down from heaven for the salvation of men, and having been born of a holy Virgin+ . . . He took flesh, and appeared to men."#

-- + Another reading here is "a Hebrew Virgin," and the Armenian recension has the name "Mary." See Hahn, Bibliothek der Symbole, p. 4; and Harnack's Appendix to the same work, p. 376. # Apol., ch. xv. The quotation is from the Greek text preserved in the History of Barlaam and Josaphat. See The Remains of the Original Greek of the Apology of Aristides, by J. Armitage Robinson. Texts and Studies (Cambridge, 1891), vol. i. pp. 78, 79, 110. "hoi de Christianoi genealogountai apo tou Kuriou Jesou Christou, houtos de ho huios tou theou tou hupsistou homologeitai en Pneumati Hagio ap' ouranou katabas dia ten soterian ton anthropon; kai ek parthenou hagias gennetheis ... sapka anelabe, kai anephane anthpopois." --

3. Justin Martyr.

In his Apologies and in his Dialogue with Trypho he has three summaries of the Christian Faith, in all of which the Virgin-Birth, the Crucifixion, the Death, the Resurrection, and the Ascension are the chief points of belief about Christ.

In his First Apology (written between 140 and 150) he says: "We find it foretold in the Books of the Prophets that Jesus our Christ should come born of a Virgin . . . be crucified and should die and rise again, and go up to Heaven, and should both be and be called the 'Son of God.'" * And a little later in the same work he says: "He was born as man of a Virgin, and was called Jesus, and was crucified, and died, and rose again, and has gone up into heaven."+

-- * Apol., i. 31. "En de tais ton propheton biblois heuromen prokerussomenon paraginomenon gennomenon dia parthenou . . . stauroumenon Iesoun ton hemeteron Christon, kai apothneskonta, kai anegeiromenon, kai eis ouranous anerchomenon, ai huion theou onta kai keklemenon." + Apol., i. 46. "Dia parthenou anthropos apekuethe, kai Iesous eponomasthe, kai staurotheis kai apothanon aneste, kai aneleluthen eis ouranon." --

In his Dialogue with Trypho the Jew (written after the First Apology) he says: "For through the name of this very Son of God, who is also the First-born of every creature, and who was born of a Virgin, and made a man subject to suffering, and was crucified by your nation in the time of Pontius Pilate, and died, and rose again from the dead, and ascended into heaven, every evil spirit is exorcised and overcome and subdued."#

-- # Dial., 85. "kata gar tou omonatos autou toutou tou huiou tou theou, kai prototokou pases ktiseos, kai dia parthenou gennethentos kai pathetou genomenou anthropou, kai staurothentos epi Pontiou Pilatou hupo tou laou humon kai apothanontos kai anastantos ek nekron, kai anabantos eis ton ouranon, pan daimonion exorkizomenon nikatai kai hupotassetai." --

4. St. Irenaeus.

Writing not later than 190, he makes constant reference to the Virgin-Birth as an integral portion of the Faith of Christendom. He says: "The Church, though scattered over the whole world to the ends of the earth, yet having received from the Apostles and their disciples the Faith--

In one God the Father Almighty...
and in one Christ Jesus, the Son of
God, who was incarnate for our
salvation: and in the Holy Ghost, who
by the Prophets announced His
dispensations and His comings; and the
birth of the Virgin (kai ten ek Parthenou
gennesin), and the Passion, and
Resurrection from the dead, and the bodily
assumption into heaven of the beloved
Jesus Christ our Lord, and His appearance
from heaven in the glory of the
Father . . .

having received, as we said, this preaching and this Faith, the Church, though scattered over the whole world, guards it diligently, as inhabiting one house, and believes in accordance with these words as having one soul and the same heart; and with one voice preaches and teaches and hands on these things, as if possessing one mouth. For the languages of the world are unlike, but the force of the tradition is one and the same."*

-- * Contra Haeres., I. x. 1, 2. "He men gar Ekklesia, kaiper kath' holes tes oikoumenes heos peraton tes ges diesparmene, para de ton Apostolon kai ton ekeivon matheton paralabousa ten eis hena theon Patera pantokratora . . . pistin; kai eis hena Christon Jesoun, ton huion tou theou, ton sarkothenta huper tes hemteras soterias; kai eis Pneuma Hagion, to dia ton propheton kekeruchos tas oikonomias, kai tas eleuseis, kai ten ek Parthenou gennesin, kai to pathos, kai ten egersin ek vekron, kai ten ensarkon eis tous ournous analepsin tou egapemenou Christou Iesou tou Kuriou hemon, kai ten ouranon en te doxe tou Patros parousian. . . . Touto to kerugma pareilephuia kai tauten ten pistin, hos proephamen, he Ekklesia, kaiper en holo to kosmo diesparmene, epimelos phulassei, hos hena oikon oikousa; kai homoios pisteuei toutois, hos mian psuchen kai ten auten echousa kardian, kai sumphonos tauta kerusse kai didaskei, kai paradidosin, hos hen stoma kektemene, kai gar hai kata ton kosmon dialektoi anomoiai, all' he dunamis tes paradoseos mia kai he aute." --

He goes on to say that in this Faith agree the Churches of Germany, Spain, Gaul, The East, Egypt, Libya, and Italy. His words are: "No otherwise have the Churches established in Germany believed and delivered, nor those in Spain, nor those among the Celts, nor those in the East, nor in Egypt, nor in Libya, nor those established in the central parts of the earth."+

-- + Contra Haeres., I. x. 2. "Kai oute hai en Germaniais hidrumenai Ekklesiai allos pepisteukasin, e allos paradidoasin, oute en tais Iberiasis, oute en Keltois, oute kata tas anatolas, oute en Aigupto, oute en Libue, oute hai kata mesa tou kosmou hidrumenai." --

Again, in the same work we read of the many races of Barbarians "who believe in Christ . . . believe in one God, the Framer of heaven and earth and of all things that are in them, by Christ Jesus the Son of God, who for His surpassing love's sake towards His creatures, submitted to the birth which was of the Virgin, Himself by Himself uniting man to God."#

-- # Contra Haeres., III. iv. x, 2. "Qui in Christum credunt... in unum Deum credentes, Factorem coeli et terrae, et omnium quae in eis sunt, per Iesum Christum Dei Filium; qui propter eminentissimam erga figmentum Suum dilectionem, eam quae esset ex Virgine generationem sustinuit, ipse per se hominem adunans Deo." --

5. Tertullian.

His writings represent the teaching of the Churches of Rome and Carthage, and, writing a little later than Irenaeus (c. 200), he assures us again and again that the Virgin-Birth is an integral portion of the Catholic Faith. "The rule of faith," he says, "is altogether one, alone firm and unalterable; the rule, that is, of believing in One God Almighty, the Maker of the world; and His Son Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate."*

-- * De Virg. Veland., 1. "Regula quidem fidei una omnino est, sola immobilis et irreformabilis, credendi scilicet, in unicum Deum Omnipotentem, mundi Conditorem; et Filium ejus Jesum Christum, nature ex Virgine Maria, crucifixum sub Pontio Pilato." --

"Now the rule of faith . . . is that whereby it is believed that there is in any wise but one God, who by His own Word first of all sent forth, brought all things out of nothing; that this Word called His Son, was . . . brought down at last by the Spirit and the power of God the Father into the Virgin Mary, made flesh in her womb, and was born of her."+

-- + De Praescript. Haeret., cap. xiii. "Regula est autem fidei, . . . illa scilicet qua creditur: Unum omnino Deum esse qui universa de nihilo produxerit per Verbum suum primo omnium demissum; id Verbum, Filium ejus appellatum .... postremo delatum ex Spiritu Patris Dei et virtute, in Virginem Mariam, carnem factum in utero eius, et ex ea natum." --

Again, speaking of the Trinity, he writes that the Word, "by whom all things were made, and without whom nothing was made, was sent by the Father into a Virgin, was born of her--God and Man--Son of man, Son of God, and was called Jesus Christ."#

-- # Adv, Prax., cap. ii. "Per quem omnia facta sunt, et sine quo factum est nihil. Hunc missum a Patre in Virginem, et ex ea natum, Hominem et Deum, Filium hominis et Filium Dei, et cognominatum Jesum Christum." --

6. Clement.

Clement about the year 190, and Origen about 230, represent the great Church of Alexandria. Their testimony to the place which the Virgin-Birth holds in the Church is clear and unhesitating. Clement speaks of the whole dispensation as consisting in this, "that the Son of God who made the universe took flesh and was conceived in the womb of a Virgin . . . and suffered and rose again."*

-- * Strom. vi. 15. 127. "Hede de kai he oikonomia pasa he peri tou kuriou propheteutheisa, parabole hos alethos phainetai tois me ten aletheian egnokosian, hot' an tis ton huion tou theou, tou ta panta pepoiekotos, sarka aneilephota, kai en metra parthenou kuoporethenta . . . teponthota kei anestramenon legei." --

7. Origen.

In the De Principiis, Origen writes: "The particular points clearly delivered in the teaching of the Apostles are as follows: First, that there is one God, . . . then that Jesus Christ Himself who came [into the world] was born of the Father before all creation; that after He had been the minister of the Father in the creation of all things--for by Him were all things made--in the last times, emptying Himself He became man and was incarnate, although He was God, and being made man He remained that which He was, God. He assumed a body like our own, differing in this respect only, that it was born of a Virgin and of the Holy Spirit."*

-- * De Principiis, Lib. I., Pref., 4. "Species vero eorum quae per praedicationem apostolicam manifeste traduntur, istae sunt, Primo, quod unus Deus est . . . tum deinde quia Jesus Christus ipse qui venit, ante omnem creaturam natus ex Patre est. Qui cum in omnium conditione Patri ministrasset (per ipsum enim omnia facta sunt); novissimis temporibus se ipsum exinaniens, homo fictus incarnatus est, cum Deus esset, et homo, factus mansit quod erat, Deus. Corpus assumsit nostro corpori simile, eo solo differens, quod natum ex Virgine et Spiritu Sancto est." --

In his Treatise against Celsus he exclaims: "Who has not heard of the Virgin-Birth of Jesus, of the Crucified, of His Resurrection of which so many are convinced, and the announcement of the judgment to come?"+

-- + Contr. Celsum, i. 7. "Tini gar lanthanei he ek parthenou gennesis Iesus kai ho estauromenos kai he papa pollois pepistreumene anastasis autou, kai he katangellomene krisis." --

Think for a moment what all this agreement--this consensus of tradition implies. The testimony of these writers clearly shows that in the early part of the second century, and reaching back to its very beginning, the Virgin-Birth formed part of the tradition or doctrinal creed of the Church, and that this tradition was believed to be traced back to the Apostles. It has a place in the earliest forms of the Creed: it is insisted upon by the earliest Apologists. It is not merely in one Church or two Churches, in one district or in two, that this tradition is found. It is everywhere. In East and West alike. It is so in Rome and in Gaul (by the testimony of Irenaeus). It is in Greece (by the testimony of Aristides). It is in Africa (by the testimony of Tertullian); in Alexandria (by the testimony of Clement and Origen); in Asia (by the testimony of Justin Martyr, Irenaeus, and Ignatius); in Palestine and Syria (by the testimony of Ignatius and Justin Martyr). Irenaeus, if any one, should know what the Apostles taught, for before he came to Rome he had been the pupil of Polycarp in Asia, who had himself sat at the feet of St. John. "Everything that we know," says Mr. Rendel Harris, "of the Dogmatics of the early part of the second century agrees with the belief that at that period the Virginity of Mary was a part of the formulated Christian belief."* How could the belief in the Virgin-Birth have taken such undisputed possession of so many widely separated and independent Churches unless it had had Apostolic authority?+ What other explanation can be given for the fact? There is as complete a consensus of tradition as could reasonably be asked for. It is impossible to imagine that the doctrine of the Virgin-Birth can have been suddenly evolved in the early years of the second century. The only adequate explanation is that it was a substantial part of the Apostolic tradition. It may be worth while here to quote the words of so distinguished a scholar as Professor Zahn, of Erlangen. "This [the Virgin-Birth] has been an element of the Creed as far as we can trace it back; and if Ignatius can be taken as a witness of a Baptismal Creed springing from early Apostolic times, certainly in that Creed the name of the Virgin Mary already had its place .... We may further assert that during the first four centuries of the Church, no teacher and no religious community which can be considered with any appearance of right as an heir of original Christianity, had any other notion of the beginning of the [human] life of Jesus of Nazareth .... The theory of an original Christianity without the belief in Jesus the Son of God, born of the Virgin, is a fiction."#

-- * See Texts and Studies (Cambridge, 1891), vol. i. No. I, p. 25. + "Ecquid verisimile est, ut tot ac tantae [ecclesiae] in unam fidem erraverint?"--Tertullian, De Praescript, cap. xxviii. # "Dies aber ist ein Element des Symbolum gewesen, so weit wir dasselbe zuruckverfolgen konnen; und wenn Ignatius als Zeuge fur ein noch ateres, aus fruher apostolischer Zeit stammendes Taufbekenntnis gelten darf, so hat auch in diesem bereits der Name der Jungfrau Maria seine Stelle gehabt . . . Man darf ferner behauften, dass wathrend der ersten vier Jahrhunderte der Kirche kein Lehrer und Keine religiose Genossenschaft, welche sich mit einigem Schein des Rechts als Erben des ursprfinglichen Christenthums betrachten konnten, eine andere Auschauung yon dem Lebensanfang Jesu yon Nazareth gehabt haben, als diese .... Dass die Annahme eines ursprunglichen Christenthums ohne den Glauben an den yon der Jungfrau geborenen Gottessohn Jesus eine Fiktion ist."--Zahn, Das Apostolische Symbolum, pp. 55-68. --

Opponents of the Virgin-Birth occur, indeed, in the person of Cerinthus, the contemporary of St. John, and later on among the Ebionites, mentioned by Justin Martyr.* But they reject the Virgin-Birth, because they reject the principle of the Incarnation. "There are no believers in the Incarnation discoverable who are not believers in the Virgin-Birth."+ The two truths have been held together as inseparable. There has never been any belief in the Incarnation without its carrying with it the belief in the Virgin-Birth.

-- * Dial cum Tryph., 48, 49. + Gore, Dissertations, p. 48. --