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The Annunciation, by Guido Reni, 1621
Main article: Nativity of Jesus
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The virgin birth of Jesus is the belief that Jesus was conceived in the womb of his mother Mary by the Holy Spirit and born while Mary remained a virgin.[1] The New Testament references are Matthew 1:18-25 and Luke 1:26-38. The earliest parts of the New Testament, the Pauline epistles, do not mention the virgin birth, nor do the Gospels of Mark or John.

The virgin birth was universally accepted in the Christian church by the 2nd century, was enshrined in the Apostles’ Creed, and, except for several minor sects, was not seriously challenged until the 18th century, and remains a basic article of belief in the Roman Catholic, Orthodox, and most Protestant churches; Muslims also accept the virgin birth of Jesus.[2]

Contents

Distinction from other doctrines [edit]

Main articles: Immaculate Conception and Perpetual virginity of Mary

The virginal conception of Jesus by Mary is sometimes confused with the Roman Catholic Church's doctrine of Mary's "Immaculate Conception", Mary's conception in the normal way, but free from original sin.[3] The Immaculate Conception has been defined as follows: "The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Saviour of the human race, preserved immune from all stain of original sin."[4]

The doctrine of the virgin birth of Jesus is also distinct from the doctrine of the perpetual virginity of Mary, which refers to Mary remaining virginal for her entire life.[5][6]

Cultural context [edit]

According to standard Jewish custom of the time of Jesus, girls were betrothed around the age of twelve or twelve and a half.[7] During the betrothal period, which lasted about a year, the marriage was not consummated and the bride remained in her parent's house.[8] Betrothal was formalised by a contract regulating such matters as the transfer of property and provision for the wife and children should the husband die; voiding the contract required a divorce document freeing the girl to remarry.[9]

New Testament [edit]

The Annunciation, by Fra Angelico

The earliest Christian preaching about Jesus concerned his death and resurrection, and the early Church turned its attention to the chronology of the rest of the life of Jesus later.[10][11][12] Early Christians were hardly monolithic in their preachings, and the Nativity accounts of the gospels may have diverged as a result, but a comparison of the Nativity stories of Luke and Matthew show common elements in terms of the virgin births, the birth at Bethlehem and the upbringing at Nazareth.[11][13]

Pauline epistles [edit]

The Pauline epistles, the earliest surviving Christian writings, refer to Jesus' mother without stating that she was a virgin. Instead Paul focuses on contrasting the birth of Jesus with the fall of Adam, and presents Jesus as the "firstborn of all creation", and a second Adam, in Colossians 1:15-16.[14][15][16]

Some[17] see the silence of Paul on virginity as implying that he knew of no account of the virgin birth of Jesus, while scholars such as Raymond Brown reject the "argument from silence" and state that Paul's letters were composed with a view to ecclesiastical problems with which he had to deal, not to give a narrative of the life of Jesus.

Raymond E. Brown states that given the multiple lines of reasoning, there are no convincing arguments to determine whether Paul knew of the virgin birth or not.[18] Brown writes that it is difficult to decide whether Paul's silence on the question of the virginal conception of Jesus is significant in any case.[18] Brown states that, even if the silence of Paul is taken to indicate ignorance of the virgin birth, it does not disprove it, for a family tradition about it could have circulated among relatively few in the years 30-60, before becoming known to the communities for whom Matthew and Luke wrote.[19] Other authors have noted that the silence of Paul is no indication, given the Pauline Epistles were not intended as chronologies and include very few details of the life of Jesus in general, and that even the Last Supper was only mentioned by Paul in response to problems in Corinth.[20]

Specific passages in Paul's letters include Galatians 4:4, usually translated as: "when the fullness of time had come, God sent his Son, born of a woman, born under the law". (The word translated as "born" literally means "having come to be",[21] and Young's Literal Translation gives the phrase as "come of a woman, come under law".) Some see this silence about a virgin birth as lack of knowledge of it, while others see the phrase "born of a woman, born under the law" as implying that Jesus had no human father.[22][23] The opening of the Epistle to the Romans (Romans 1:1-4) includes the words: "concerning his Son, who was descended from David (or who came from the offspring of David) according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord". Some take "descended from David according to the flesh" to mean that Joseph, a descendant of David, was the physical father of Jesus, thus denying the virgin birth of Jesus, others take it as indicating that Mary too was a descendant of David.[24][25][26][27] Others point out that here, as in Galatians 4:4, Paul does not use the ordinary word for "born" (γεννητός, gennetos, the word used in Matthew 11:11 in relation to John the Baptist being "born of a woman"), but the word γενόμενος, genomenos, literally meaning "become", "come to be",[28][29] a fact that some interpret as an allusion to incarnation of the pre-existent Son of God.[30][31]

The statement in Romans 8:3-4 that God sent his Son "in the likeness of sinful flesh" has been interpreted as meaning merely that Jesus was externally just like any other human being, supported by Paul's remark elsewhere that Christ "knew no sin".[2 Cor 5:21] Others suggest a contradiction between Paul's notion of being "in the likeness of sinful flesh" and his having been born of a virgin.

In 1Timothy 1:4, the author urges people not to "occupy themselves with myths and endless genealogies which promote speculations...". Some scholars see this passage as reflecting a negative view of the developing virgin birth stories and their variant genealogies.[32]

Gospels [edit]

The accounts of the birth of Jesus appear in only two of the four Canonical Gospels, the Gospel of Luke and the Gospel of Matthew. Luke's story centers on Mary, while Matthew's story centers on Joseph, and in both gospel accounts (Luke 2:1-7 and Matthew 2:1) Jesus is conceived without a human father.[33][34][35]

While Luke's introduction does assert that its author has "carefully investigated everything",[Lk. 1:3] neither Luke nor Matthew attribute their birth narratives to the direct testimonies of either Mary or Joseph.[36] James Hastings and separately Thomas Neufeld have expressed the view that the circumstances of the birth of Jesus were deliberately kept restricted to a small group of early Christians, and were kept as a secret for many years after his death.[37][38] Ronald Brownrigg suggests that the narrative in Luke was obtained via a path from Mary, while the narrative in Matthew was obtained from a path on Joseph's side.[39]

Matthew [edit]

Main article: Matthew 1
"18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus,for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet: 23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus."
—Matthew 1:18-25

The Gospel of Matthew (c 80-85) begins with a genealogy leading from Abraham to Joseph, but then calls Joseph "the husband of Mary, of whom (Mary) was born Jesus, who is called Christ."[1:16] The Greek text, which has "ἐξ ἧς" (feminine singular), shows that the phrase "of whom" refers to Mary, not to Joseph or to Mary and Joseph together.[1:16] It then states that, when Mary was found to be pregnant, she had not lived with Joseph, to whom she was engaged,[1:18] and that he did not have marital relations with her before the child was born.[1:25]

Matthew then states: "That which is conceived in her is of the Holy Spirit",[1:20] in fulfillment of the prophecy of the prophet: "A virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us."[Mt. 1:22-23] Scholars interpret "prophet" as a reference to Isaiah 7:14.[40] Some 5th and 6th century manuscripts read "Isaiah the prophet".[41]

The Hebrew of Isaiah uses the word "almah", meaning "young woman." When Matthew 1:22 states: "Behold the virgin shall be with child" it uses the Greek term "parthenos" as "virgin" as in the Septuagint translation of Isaiah, while the original Masoretic Isaiah uses the Hebrew "almah".[42] This Greek translation "alters or refines the meaning of Isaiah's original Hebrew: where the prophet had talked only of a ‘young woman’ conceiving and bearing a son, the Septuagint projected ‘young woman’ into the Greek word for ‘virgin’ (parthenos)."[43] Raymond Brown suggests that the translators of the Septuagint may have understood the Hebrew word "almah" to mean virgin in this context.[42]

Luke [edit]

Main article: Luke 1
"26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin's name was Mary. 28 And he came to her and said, “Greetings, O favored one, the Lord is with you!” 29 But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. 30 And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34 And Mary said to the angel, “How will this be, since I am a virgin?” 35 And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. 36 And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. 37 For nothing will be impossible with God.” 38 And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word.” And the angel departed from her."
—Luke 1:26-38

The Nativity is a prominent element of the Gospel of Luke (c 85-90), and comprises over 10% of the text, being three times the length of the Nativity text in the Gospel of Matthew.[44] In Luke 1:30-35 Mary asks how she is to conceive and bear a son, since she is a virgin; and she is told it will happen by the power of God. Luke 3:23-38 gives a genealogy, different from that given by Matthew. Scholars differ on which of the two, Matthew or Luke, is the legal genealogy via Joseph, and which the physical descent via Mary.[45]

When the angel Gabriel tells Mary that she will bear a son conceived by the Holy Spirit,[Lk. 1:26-38] she responds with what is known as the Magnificat,[Lk. 1:46-55] a prayer of joy.[46]

Isaiah [edit]

Main articles: Isaiah 7:14 and Immanuel
Therefore, the Lord, of His own, shall give you a sign; behold, the young woman is with child, and she shall bear a son, and she shall call his name Immanuel. Cream and honey he shall eat when he knows to reject bad and choose good. For, when the lad does not yet know to reject bad and choose good, the land whose two kings you dread, shall be abandoned."
—Isaiah 7:14-16

In this passage from the Book of Isaiah the prophet predicts to King Ahaz that a young woman will give birth to a son who will be called "Immanuel", meaning "God with us", and that Ahaz's enemies will be destroyed before this child learns the difference between good and evil, i.e., before he reaches maturity. The Hebrew word is "עלמה" (almah), which scholars agree means a young woman of child-bearing age, without any connotation of virginity, and the context of the passage makes it clear that Isaiah has in mind events in his and Ahaz's near future. The Greek-speaking author of Matthew, however, used the Greek translation of Isaiah, in which the word is given as "παρθένος", parthenos, meaning a virgin.[47]

The Qur'an [edit]

According to the Qur'an, the pains of labor took Mary to the trunk of a palm tree. The voice of Gabriel or Jesus consoled her and told her that God miraculously provides water to drink and dates to eat.
See also: Islamic view of Jesus

The Qur'an says that Jesus was the result of a virgin birth. The most detailed account of the annunciation and birth of Jesus is provided in Sura 3 (Al Imran) and 19 (Maryam) wherein it is written that God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin.[48]

The account in Sura 19 [Quran 19:1] of the Qur'an is close to that in the Gospel of Luke.[49] The Annunciation to Mary is mentioned twice in the Quran and in both instances Mary is told that she was chosen by God to deliver a son. In one case, the bearer of the news, who is believed to be archangel Gabriel, delivered the news in (3:42-47) as he takes the form of a man (19:16-22).[50][51] The details of the conception are not discussed but when Mary asks how she can bear a son in view of her chastity she is told that God creates what he wills and that these things are easy for God.[50] However, elsewhere the Quran states (21:91 and 66:12) that God breathed "His Spirit" into Mary while she was chaste.[50][51]

Although not specifically mentioned in the Quran, Muslims believe that Jesus and Mary were the only two children not to be touched by Satan at the moment of their birth, for God placed a veil between them and Satan.[52]

Critical analysis [edit]

Historicity [edit]

The modern scholarly consensus is that the doctrine of the virgin birth "rests on very slim historical foundations."[53] Some writers[54][55][56][57][58] take it as significant that two separate gospels attest to the virgin birth, although their details vary. In this view, the virgin conception and birth constitute a tradition that fits within the criterion of multiple attestation. The accounts of Matthew and Luke are taken as independent testimonies of the tradition.[59] The mutual independence of the two attestations is shown by the differences between the accounts of Matthew and Luke regarding Jesus' birth, to which scholars have drawn attention.[60][61]

According to Matthew, an unnamed angel informs Joseph of the virginal conception; in Luke the angel Gabriel informs Mary before the conception occurs. Two rival explanations are put forward for the "double attestation" of Matthew and Luke regarding the virgin birth of Jesus:[62][63][64]

  1. The virgin birth was a historical event, and the narratives of Matthew and Luke are based on different aspects of the event according to witnesses' reports of it.
  2. Matthew and Luke both wanted to present Jesus as fulfilling prophecies from Hebrew scripture. Both were aware of prophecies concerning a virgin birth and Bethlehem, and therefore these elements of their stories match. But each author wove these prophecies into an overall narrative in a different way. For example, both authors had to explain how Jesus was born in Bethlehem when he was known to be from Nazareth (as mentioned in all four gospels)—and each came up with an independent explanation.

Among other hypotheses that have been proposed as explanations of the origin of the accounts in Matthew and Luke of the birth of Jesus from a virgin is that of Stephen L Harris, who proposed that these were written to answer Jewish slanders about Jesus' illegitimate birth,[65] of which there is evidence from the 2nd century, but which may have been a subsequent polemical Jewish response to the account in Matthew and Luke.[66] Helmut Köster sees the narratives of Jesus' virgin birth as having roots in Hellenistic mythology.[67]

Psilanthropism [edit]

See also: Psilanthropism

Psilanthropists argue against the virgin birth and contend that Jesus was a "mere human".[68] Psilanthropism existed among early Jewish Christian groups such as Ebionites who considered Jesus the Messiah, but rejected Apostle Paul as an apostate.[69] [70] However, in the 4th century the Nicene Creed rejected the teaching that Jesus was a mere human.[71]

Origen

In the 2nd century, Celsus, a pagan anti-Christian Greek philosopher wrote that Jesus's father was a Roman soldier named Pantera. The views of Celsus drew responses from Origen who considered it a fabricated story.[72][73] Raymond E. Brown states that the story of Pantera is a fanciful explanation of the birth of Jesus which includes very little historical evidence.[74]

In the Middle Ages as part of the conflicts with Christians, a satirical parody of the Christian gospels called the Toledot Yeshu was written by the Jews, perhaps as a tool for warding off conversions to Christianity.[75] The book referred to the name Pantera, or Pandera as the father of Jesus, and also portrayed Judas Iscariot as a hero.[76][77][78] The book accuses Jesus of illegitimate birth as the son of Pandera, and of heretic and at times violent activities along with his followers during his ministry.[76][78] Robert E. Van Voorst states that the literary origins of Toledot Yeshu cannot be traced with any certainty, and its medieval composition without a fixed form, it is "most unlikely" to have reliable historical information.[79] The Blackwell Companion to Jesus states that the Toledot Yeshu has no historical facts as such, and was perhaps created as a tool for warding off conversions to Christianity.[80]

Historically notable psilanthropists have included figures such as the translator of the first Bible in Byelorussian, Symon Budny (who was excommunicated by the Polish Unitarians[81]), and Joseph Priestley and Samuel Taylor Coleridge in the 18th and 19th centuries.[82][83]

Modern psilanthropists include some members of the Unification Church. Although the church's textbook, the Divine Principle does not specifically mention the teaching that Zacharias was the father of Jesus, according to Ruth Tucker[84] some members of the church hold that belief[85][86] - which is based on the work of Leslie Weatherhead.[17]

Richard Dawkins dismisses the possibility of virgin birth from a biological perspective, as he generally dismisses all biblical miracles on grounds that they are unproven and unsubstantiated supernatural events.[87]

Analogies and explanations [edit]

Main articles: Miraculous birth and Virgin birth (mythology)
Justin Martyr

As part of the conflicts between Christians and other groups during the 1st and 2nd centuries, statements were made by both Jews and pagans that the Christian virgin birth narratives had been derived from pagan sources.[88][89] Early Christians such as Justin Martyr countered the argument about pagan connections to the virgin birth of Jesus.[90] In the 2nd century, Justin presented these arguments in The First Apology of Justin, and in Dialog with Trypho.[90] Justin argued at length against the pagan connection and noted that the word virgin does not even occur in the pagan sources.[91] He also addressed the Old Testament issues in his debates with a Jew called Trypho.[88]

Followers of Mithraism have proposed, from Persian sources, that Mithra might have been born of the union of Mother Earth and Ahuramazda, and that his story influenced both Christianity and Chinese mythology, where he became known as "The Friend".[92] Christian authors have argued that no historical basis for the connection to Christianity has been presented by the Mithraists.[93]

The early Christian document, the Ascension of Isaiah, which may date to the 2nd century, also has a narrative of the virgin birth of Jesus.[94] However, the date and origin of this document is questionable, given that the author disguised his identity behind Isaiah.[95] The narrative of the virgin birth of Jesus can be found also in other New Testament apocrypha, for instance the Protevangelium of James, perhaps written in the 2nd century.[96]

Parthenogenesis has been hypothesized as a possible biological mechanism for the virgin birth of Jesus.[97] But this hypothesis has received no general scholarly support.[98][99]

Christian celebrations and devotions [edit]

See also: Annunciation, Marian devotions, and Hymns to Mary
Mary writing the Magnificat, by Marie Ellenrieder, 1833

Christians celebrate the conception of Jesus on 25 March[100] (Lady Day) and his birth at Christmas (25 December) or Epiphany (6 January). Among the many traditions associated with Christmas are the construction of cribs and the performance of re-enactments of elements of the story in the Gospels of the birth of Jesus, a tradition started in the 13th century by the Franciscans.[101][102][103]

The festival of the Nativity which later turned into Christmas was a 4th century feast in the Western Church notably in Rome and North Africa, although it is uncertain exactly where and when it was first celebrated.[104] There has been debate about the reason why Christians came to choose the 25 December date to celebrate the birth of Jesus. One theory is that they did so in order to oppose the existing winter-solstice feast of the Natalis Solis Invicti (Birthday of the Unconquered Sun) by celebrating on that date the birth of the "Sun of Righteousness".[105]

Another tradition derived the date of Christmas from that of the Annunciation, the virginal conception of Jesus.[105] Since this was supposed to have taken place on 14 Nisan in the Jewish calendar, calculated to have been either 25 March or 6 April, it was believed that the date of Christ's birth will have been nine months later.[106] A tractate falsely attributed to John Chrysostom argued that Jesus was conceived and crucified on the same day of the year and calculated this as 25 March, a computation also mentioned by Saint Augustine of Hippo.[105]

The Magnificat, based on Luke 1:46-55 is one of four well known Gospel canticles: the Benedictus and the Magnificat in the first chapter, and the Gloria in Excelsis and the Nunc dimittis in the second chapter of Luke, which are now an integral part of the Christian liturgical tradition.[46][107][108] The Magnificat is one of the eight most ancient Christian hymns and perhaps the earliest Marian hymn.[109][110] The Annunciation, representing the virgin birth, became an element of Marian devotions in Medieval times, and by the 13th century direct references to it were widespread in French lyrics.[111]

The Eastern Orthodox Church uses the title "Ever Virgin Mary" as a key element of its Marian veneration, and as part of the Akathists (hymns) to Mary which are an integral part of its liturgy.[112]

Artistic depictions [edit]

See also: Annunciation in Christian art

This doctrine of the Virgin Birth is often represented Christian art in terms of the annunciation to Mary by the Archangel Gabriel that she would conceive a child to be born the Son of God, and in Nativity scenes that include the figure of Salome. The Annunciation is one of the most frequently depicted scenes in Western art.[113] Annunciation scenes also amount to the most frequent appearances of Gabriel in medieval art.[114] The depiction of Joseph turning away in some Nativity scenes is a discreet reference to the fatherhood of the Holy Spirit, and the doctrine of Virgin Birth.[115]

Gallery of art [edit]

See also [edit]

Book icon

References [edit]

  1. ^ Dorman 1995, p. 990.
  2. ^ Britannica 2007, p. Virgin Birth.
  3. ^ A history of the church in the Middle Ages by F. Donald Logan 2002 ISBN 0-415-13289-4 page 150
  4. ^ Catechism of the Catholic Church, 491.
  5. ^ Mary in the New Testament edited by Raymond Edward Brown 1978 ISBN 0-8091-2168-9 page 273
  6. ^ Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7, pages 56-64
  7. ^ Deiss 2010, p. 25.
  8. ^ Lachs 1987, p. 6.
  9. ^ Saldarini 2003, p. 1007.
  10. ^ Raymond E. Brown, in The Birth of the Messiah, pages 26-28
  11. ^ a b The new Westminster dictionary of church history, Volume 1 by Robert Benedetto 2008 ISBN 0-664-22416-4 page 351
  12. ^ Robert J. Karris (editor), Collegeville Bible Commentary 1992, p. 939 [1]
  13. ^ The Origins of the Gospel According to St. Matthew by George Dunbar Kilpatrick 2007 ISBN 0-86516-667-6 page 54.
  14. ^ The virgin birth by Robert Glenn Gromacki 2002 ISBN 0-8254-2746-0 pages 220-221
  15. ^ The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page
  16. ^ An introductory dictionary of theology and religious studies by Orlando O. Espín, James B. Nickoloff 2007 ISBN 0-8146-5856-3 page 238
  17. ^ a b Weatherhead, L.D. (1965). The Christian Agnostic. England: Hodder and Stoughton. pp. 59–63. 
  18. ^ a b Raymond Edward Brown, The Virginal Conception and Bodily Resurrection of Jesus (Paulist Press 1973 ISBN 978-0-8091-1768-0), pp. 56-57
  19. ^ Brown, The Virginal Conception and Bodily Resurrection of Jesus, p. 61
  20. ^ Virgin Birth of Christ by J Gresham Machen 1987 ISBN 0-227-67630-0 page 262
  21. ^ γενόμενος, aorist middle participle of γίγνομαι, to become
  22. ^ John P. Meier. A Marginal Jew: Rethinking the Historical Jesus: The Roots of the Problem and the Person, Vol. 1, Anchor Bible. 1991. p. 226
  23. ^ "A Re-Study of the Virgin Birth of Christ" in Evangelical Quarterly 37, published as a Supplement to the Columbia Theological Seminary Bulletin 1966, pp. 1-14
  24. ^ Stevens, George Barker (1899), The Theology of the New Testament, T&T Clark, p. 391 
  25. ^ Brunner, Emil; Wyon, Olive (2003), The Mediator: A Study of the Central Doctrine of the Christian Faith, Lutterworth Press, p. 361, ISBN 0-7188-9049-3 
  26. ^ Adamson, Joseph J. (2004), What Is the World Coming To?: A Candid Look at Past, Present and Future Through the Lens of Real Prophecy and Common Sense, iUniverse.com, p. 6, ISBN 0-595-31998-X 
  27. ^ Sullivan, Clayton (2002), Rescuing Jesus from the Christians, Trinity Press International, p. 40, ISBN B001S308LY Check |isbn= value (help) 
  28. ^ Herbert Lockyer, All the Doctrines of the Bible (Zondervan 1964 ISBN 0-310-28051-6), p. 43
  29. ^ Donald Guthrie, New Testament Theology (Intervarsity Press 1981 ISBN 0-85111-742-2), p. 371
  30. ^ Tim S. Perry, William J. Abraham (editors), Mary for Evangelicals, Intervarsity Press 2006 ISBN 978-0-8308-2569-1, p. 25 [2]
  31. ^ Lord Jesus Christ' by Larry W. Hurtado 2005 ISBN 0-8028-3167-2 page 324
  32. ^ Barrett, J. Edward (1988). "Can Scholars Take the Virgin Birth Seriously?" Bible Review, October, pp. 10-15, 29.
  33. ^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 556
  34. ^ Jesus and the Gospels by Clive Marsh, Steve Moyise 2006 ISBN 0-567-04073-9 page 37
  35. ^ The Gospel according to Matthew by Leon Morris ISBN 0-85111-338-9 page 26
  36. ^ Lord Jesus Christ by Larry W. Hurtado 2005 ISBN 0-8028-3167-2 page 322
  37. ^ A Dictionary of Christ and the Gospels: Volume II by James Hastings 2004 ISBN 1-4102-1788-4 page 805
  38. ^ Recovering Jesus: the witness of the New Testament Thomas R. Yoder Neufeld 2007 ISBN 1-58743-202-1 pages 116-123
  39. ^ Who's Who in the New Testament by Ronald Brownrigg 2001 ISBN 0-415-26036-1 page 99
  40. ^ "In three details Matthew departs from the Septuagint form of Isa. 7:14 ... (1) the use of hexei rather than lēpsetai; (2) the third person plural 'they will call', rather than 'you [sing.] will call'; (3) the supplied interpretation of Emmanuel as 'God with us'" (Raymond E. Brown: The Birth of the Messiah [ISBN 0-385-05405-X], p. 150)
  41. ^ Barbara Aland, et al. Latin New Testament 1983, American Bible Society. ISBN 3-438-05401-9 page 3
  42. ^ a b Brown, Raymond E.; Achtemeier, Paul J. (1978). Mary in the New Testament: A Collaborative Assessment by Protestant and Roman Catholic Scholars. Paulist Press. p. 92. ISBN 0-8091-2168-9.
  43. ^ Diarmaid MacCulloch, A History of Christianity, 2009 (Penguin 2010, p. 81). ISBN 978-0-14-102189-8
  44. ^ The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6 page 177
  45. ^ John Gresham Machen Virgin Birth of Christ 1987 Page 218 "We shall still be able to say that the difference between the two genealogies, taken broadly, is due to the fact that for the most part — perhaps even in every link except one — the Lucan genealogy traces the actual physical ancestors."
  46. ^ a b An Introduction to the Bible by Robert Kugler, Patrick Hartin ISBN 0-8028-4636-X page 394
  47. ^ Sweeney 1996, p. 161-162.
  48. ^ Sarker, Abraham.Understand My Muslim People. 2004 ISBN 1-59498-002-0 page 260
  49. ^ Jackson, Montell. Islam Revealed. 2003 ISBN 1-59160-869-4 page 73
  50. ^ a b c Islam: A Guide for Jews and Christians by F. E. Peters 2005 Princeton University Press ISBN 0-691-12233-4 page 23 [3]
  51. ^ a b Holy people of the world: a cross-cultural encyclopedia, Volume 1 by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 558-559
  52. ^ Rodwell, J. M. The Koran. 2009 ISBN 0-559-13127-5 page 505
  53. ^ Frederick Bruner, "Matthew: The Christbook, Matthew 1-12", p.37
  54. ^ Geoffrey Bromiley, 1995, International Standard Bible Encyclopedia Eerdmans Publishing ISBN 978-0-8028-3784-4 page 991
  55. ^ Craig S. Keener, The Gospel of Matthew (Eerdmans 2009 ISBN 978-0-8028-6498-7), p. 83
  56. ^ Donald A. Hagner, Matthew 1-13 (Paternoster Press 1993 ISBN 978-0-8499-0232-1), pp. 14-15, cited in the preceding
  57. ^ Millard Erickson, Christian Theology (Baker Academic 1998 ISBN 978-0-8010-2182-4), p. 761
  58. ^ Fritz Allhoff, Scott C. Lowe, Christmas (Wiley-Blackwell 2010 ISBN 978-1-4443-3090-8), p. 28
  59. ^ Frederick Dale Bruner, Matthew: The Christbook (Eerdmans 2004 ISBN 9780802811189), p. 41
  60. ^ Samuel Lachs, 1987, A rabbinic commentary on the New TestamentKTAV Press, ISBN 978-0-88125-089-3 page 5
  61. ^ Geoffrey Ashe, 1988 The Virgin Routledge Press ISBN 978-1-85063-100-2 page 49
  62. ^ Eugene Laverdiere, 2006, The Annunciation to Mary Liturgy Training Press ISBN 978-1-56854-557-8 page 48
  63. ^ Gresham Machen, 1987, Virgin Birth of Christ Ingram Press ISBN 978-0-227-67630-1 page 252
  64. ^ Robert Gromacki, 2002, The Virgin Birth Kragel ISBN 978-0-8254-2746-6 page 202
  65. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
  66. ^ Brown, Raymond E., The Birth of the Messiah. Doubleday & Company. 1977, Appendix V: The Charge of Illegitimacy, p. 537
  67. ^ Köster, Helmut Ancient Christian gospels: their history and development Edition 7, Trinity Press, 2004, pg 306
  68. ^ The Westminster handbook to patristic theology by John Anthony McGuckin 2004 ISBN 0-664-22396-6 page 286
  69. ^ Angels and Principalities by A. Wesley Carr 2005 ISBN 0-521-01875-7 page 131
  70. ^ Jews, Christians and Jewish Christians in Antiquity by James Carleton Paget 2010 ISBN 3-16-150312-0 page 360
  71. ^ The creed: the apostolic faith in contemporary theology by Berard L. Marthaler 2007 ISBN 0-89622-537-2 page 129
  72. ^ Contra Celsum by Origen, Henry Chadwick 1980 ISBN 0-521-29576-9 page 32
  73. ^ Patrick, John The Apology of Origen in Reply to Celsus 2009 ISBN 1-110-13388-X pages 22–24
  74. ^ Mary in the New Testament by Raymond Edward Brown, et al. 1978 ISBN 0-8091-2168-9 page 262
  75. ^ Michael J. Cook Jewish Perspectives on Jesus Chapter 14 in the "The Blackwell Companion to Jesus" edited by Delbert Burkett 2011 ISBN ISBN 978-1-4443-2794-6
  76. ^ a b Studying the historical Jesus: evaluations of the state of current research by Bruce Chilton, Craig A. Evans 1998 ISBN 90-04-11142-5 page 450
  77. ^ Princeton University
  78. ^ a b William Horbury, The Depiction of Judeo-Christians in the Toledot Yeshu in "The image of the Judaeo-Christians in ancient Jewish and Christian literature" edited by Doris Lambers-Petry 2003 ISBN 3-16-148094-5 pages 280-285
  79. ^ Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence WmB Eerdmans Publishing. ISBN 0-8028-4368-9 pp. 122, 127 and 128
  80. ^ Michael J. Cook Jewish Perspectives on Jesus Chapter 14 in the "The Blackwell Companion to Jesus" edited by Delbert Burkett 2011 ISBN 978-1-4443-2794-6
  81. ^ The Jews in old Poland, 1000-1795 ed. Antony Polonsky, Jakub Basista, Andrzej Link-Lenczowski - 1993 p32 "Budny rejected the eternality of Christ and, in the notes to his translation of the New Testament, denied the Virgin birth, assenting that Jesus was Joseph's son. Even among heretical leaders Szymon Budny was considered a heretic and they would have nothing to do with him
  82. ^ Cyclopædia of Biblical, theological, and ecclesiastical literature, Volume 2 By John McClintock, James Strong 1894 p404
  83. ^ Joseph Priestley and English Unitarianism in America by J. D. Bowers 2007 ISBN 0-271-02951-X page 36
  84. ^ Another Gospel: Cults, Alternative Religions, and the New Age Movement by Ruth A. Tucker 1989 ISBN 0-310-25937-1 pages 250-251
  85. ^ Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains, By U. S. Department of the Army, Published by The Minerva Group, Inc., 2001, ISBN 0-89875-607-3, ISBN 978-0-89875-607-4, page 1–42. Google books listing
  86. ^ Sontag, Fredrick (1977). Sun Myung Moon and the Unification Church. Abingdon. pp. 102–105. ISBN 0-687-40622-6. 
  87. ^ The God Delusion by Richard Dawkins 2006 ISBN 0-618-68000-4 pages 93-94
  88. ^ a b Roman world, 44 B.C.-A.D. 180 by Martin Goodman, Jane Sherwood 1997 ISBN 0-415-04969-5 page 326
  89. ^ A Dictionary of Christ and the Gospels: Volume I by James Hastings 2004 ISBN 1-4102-1786-8 page 784
  90. ^ a b The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1995 ISBN 0-8028-3785-9 page 271
  91. ^ Virgin Birth of Christ by J Gresham Machen 1987 ISBN 0-227-67630-0 page 335
  92. ^ The mysteries of Mithras by Payam Nabarz 2005 ISBN 1-59477-027-1 page 5
  93. ^ The Catholic Answer Book of Mary by Peter M. J. Stravinskas 2000 ISBN 0-87973-347-0 page 105
  94. ^ Virgin Birth of Christ by J Gresham Machen 1987 ISBN 0-227-67630-0 page 42
  95. ^ Lord Jesus Christ by Larry W. Hurtado 2005 ISBN 0-8028-3167-2 page 595
  96. ^ International Standard Bible Encyclopedia: A-D by Geoffrey W. Bromiley 1995 ISBN 0-8028-3781-6 page 182
  97. ^ Kessel, E.L. 1983. A proposed biological interpretation of the Virgin birth. Journal of the American Scientific Affiliation 35:129-136. web version
  98. ^ The birth of Jesus by George J. Brooke 2001 ISBN 0-567-08756-5 pages 62-63
  99. ^ The virgin birth by Robert Glenn Gromacki 2002 ISBN 0-8254-2746-0 page 113
  100. ^ The Julian Calendar 25 March corresponds at present to 8 April in the Gregorian Calendar.
  101. ^ The image of St Francis by Rosalind B. Brooke 2006 ISBN 0-521-78291-0 pages 183-184
  102. ^ The vitality of the Christian tradition by George Finger Thomas 1944 ISBN 0-8369-2378-2 page 110-112
  103. ^ The tradition of Catholic prayer by Christian Raab, Harry Hagan, St. Meinrad Archabbey 2007 ISBN 0-8146-3184-3 pages 86-87
  104. ^ Christian worship in Reformed Churches past and present by Lukas Vischer 2002 ISBN 0-8028-0520-5 pages 400-401
  105. ^ a b c Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article Christmas
  106. ^ Procter and Frere's New History of the Book of Common Prayer (see The Date of Christmas and Epiphany)
  107. ^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 396
  108. ^ Sanctity of time and space in tradition and modernity by Alberdina Houtman, Marcel Poorthuis, Joshua Schwartz 1998 ISBN 90-04-11233-2 pages 61-62
  109. ^ The History and Use of Hymns and Hymn-Tunes by David R Breed 2009 ISBN 1-110-47186-6 page 17
  110. ^ Favourite Hymns by Marjorie Reeves 2006 ISBN 0-8264-8097-7 page 3-5
  111. ^ Marian devotion in thirteenth-century French lyric by Daniel E. O'Sullivan 2005 ISBN 0-8020-3885-9pages 14-15
  112. ^ The image of the Virgin Mary in the Akathistos hymn by Leena Mari Peltomaa 2001 ISBN 90-04-12088-2 page 127
  113. ^ The encyclopedia of angels by Rosemary Guiley 2004 ISBN 0-8160-5023-6 page 183
  114. ^ Medieval art: a topical dictionary by Leslie Ross 1996 ISBN 0-313-29329-5 page 99
  115. ^ Christian iconography: a study of its origins by André Grabar 1968 Taylor & Francis page 130

Bibliography [edit]

Gabriel announces to Mary that she will give birth to Jesus
Life of Jesus: Conception of Jesus
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Stained glass at St John's Ashfield, illustrating Jesus' description of himself, "I am the Good Shepherd", from the Gospel of John, chapter 10, verse 11.
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Explore Books about Virgin birth of Jesus
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Top Videos
Was Jesus Really Born of a Virgin? - Lee Strobel
Was Jesus Really Born of a Virgin? - Lee Strobel
DATE: 2007/05/16
LENGTH: 6 min.
Virgin Birth Prophecy - Jesus and the Old Testament 3/4
Virgin Birth Prophecy - Jesus and the Old Testament 3/4
DATE: 2011/05/24
LENGTH: 44 min.
Virgin Birth of Jesus Proved. Part 1 Why born of a Virgin?
Virgin Birth of Jesus Proved. Part 1 Why born of a Virgin?
DATE: 2008/01/23
LENGTH: 9 min.
Why Was Jesus Born of a Virgin?
Why Was Jesus Born of a Virgin?
DATE: 2008/04/11
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Let The Bible Speak - The Virgin Birth of Jesus Christ!
Let The Bible Speak - The Virgin Birth of Jesus Christ!
DATE: 2013/05/15
LENGTH: 2 min.
Have some of the newer translations denied the virgin birth of Jesus?
Have some of the newer translations denied the virgin birth of Jesus?
DATE: 2011/10/15
LENGTH: 3 min.
The Virgin Birth of Jesus!
The Virgin Birth of Jesus!
DATE: 2007/08/14
LENGTH: 2 min.
Richard Dawkins VS The Virgin Birth on THE BIG QUESTIONS
Richard Dawkins VS The Virgin Birth on THE BIG QUESTIONS
DATE: 2012/10/15
LENGTH: 2 min.
Muslims love Jesus and believe in the virgin birth
Muslims love Jesus and believe in the virgin birth
DATE: 2012/09/16
LENGTH: 13 min.
FABRICATED FAITH--THE VIRGIN BIRTH OF JESUS
FABRICATED FAITH--THE VIRGIN BIRTH OF JESUS
DATE: 2013/03/27
LENGTH: 7 min.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-6.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-6.
DATE: 2012/12/18
LENGTH: 13 min.
Christopher Hitchens: More myths about Jesus - virgin birth
Christopher Hitchens: More myths about Jesus - virgin birth
DATE: 2009/04/19
LENGTH: 3 min.
Bible: Jesus Is God - Virgin Birth - Jack Van Impe
Bible: Jesus Is God - Virgin Birth - Jack Van Impe
DATE: 2008/12/29
LENGTH: 9 min.
Atheist Experience #338- Celsus vs. Jesus, Virgin Birth
Atheist Experience #338- Celsus vs. Jesus, Virgin Birth
DATE: 2013/01/27
LENGTH: 59 min.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-1.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-1.
DATE: 2012/12/17
LENGTH: 17 min.
When Was Jesus Born & The Virgin Birth
When Was Jesus Born & The Virgin Birth
DATE: 2012/12/24
LENGTH: 4 min.
Ringo4Life EXPOSED 5: Virgin Birth Exposed? Jesus is not God?
Ringo4Life EXPOSED 5: Virgin Birth Exposed? Jesus is not God?
DATE: 2011/09/19
LENGTH: 12 min.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-2.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-2.
DATE: 2012/12/18
LENGTH: 18 min.
Why are the virgin birth, empty tomb and resurrection controversial?
Why are the virgin birth, empty tomb and resurrection controversial?
DATE: 2009/11/03
LENGTH: 4 min.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-5.
Virgin Birth of Jesus proved by a heretic Gnostic in spirit.Men of letters are spiritually dead-5.
DATE: 2012/12/18
LENGTH: 14 min.
The Virgin Birth of Jesus Christ
The Virgin Birth of Jesus Christ
DATE: 2013/01/23
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The Virgin Birth Of Jesus Christ!
The Virgin Birth Of Jesus Christ!
DATE: 2013/01/14
LENGTH: 3 min.
The Untold Story about the Virgin Birth Of Jesus
The Untold Story about the Virgin Birth Of Jesus
DATE: 2012/12/04
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Virgin Birth of Jesus proved without any doubts for the twice-born people - 1.
Virgin Birth of Jesus proved without any doubts for the twice-born people - 1.
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LENGTH: 15 min.
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Interview with the Virgin Mary
Interview with the Virgin Mary
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LENGTH: 5 min.
William Lane Craig Exposes Robert M. Price
William Lane Craig Exposes Robert M. Price
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LENGTH: 31 min.
Let The Bible Speak - The Virgin Birth of Jesus Christ!
Let The Bible Speak - The Virgin Birth of Jesus Christ!
DATE: 2013/05/15
LENGTH: 2 min.
My Virgin Mom
My Virgin Mom
DATE: 2013/05/14
LENGTH: 2 min.
The Virgin Birth Of Jesus Christ -- A Necessary Doctrine - Sermon by Chuck Baldwin on Dec. 20, 2009
The Virgin Birth Of Jesus Christ -- A Necessary Doctrine - Sermon by Chuck Baldwin on Dec. 20, 2009
DATE: 2013/05/11
LENGTH: 35 min.
Christ was born of the Seed of David not a virgin birth
Christ was born of the Seed of David not a virgin birth
DATE: 2013/05/05
LENGTH: 143 min.
Christ came from the seed of David not Immaculate conception/virgin birth
Christ came from the seed of David not Immaculate conception/virgin birth
DATE: 2013/05/05
LENGTH: 94 min.
Of St Malachy and Petrus Romanus
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DATE: 2013/05/05
LENGTH: 66 min.
Concerning the Virgin Birth Part 1: Matthew Ch. 1
Concerning the Virgin Birth Part 1: Matthew Ch. 1
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April 28, 2013... Bro. VIJAY RAJWANI Preaching, The Virgin Birth (Matthew 1:1-25)
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Negotiation with Gad and the Virgin Birth
Negotiation with Gad and the Virgin Birth
DATE: 2013/04/30
LENGTH: 3 min.
VIRGIN BIRTH BREAKDOWN PART 5
VIRGIN BIRTH BREAKDOWN PART 5
DATE: 2013/04/25
LENGTH: 14 min.
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VIRGIN BIRTH BREAKDOWN PART 4
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VIRGIN BIRTH BREAKDOWN PART 3
DATE: 2013/04/25
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VIRGIN BIRTH BREAKDOWN PART 1
DATE: 2013/04/25
LENGTH: 13 min.
Was Mary a "perpetual virgin" -- that is, she remained a virgin even after Jesus was born?
Was Mary a "perpetual virgin" -- that is, she remained a virgin even after Jesus was born?
DATE: 2013/04/18
LENGTH: 3 min.
Waves and Wind of Doctrine - Virgin Birth
Waves and Wind of Doctrine - Virgin Birth
DATE: 2013/04/11
LENGTH: 22 min.
Video 9 we were told a virgin birth part#2 jose melecio
Video 9 we were told a virgin birth part#2 jose melecio
DATE: 2013/04/08
LENGTH: 41 min.
The Virgin Birth of Christ - TRUE AND NECESSARY! See Why
The Virgin Birth of Christ - TRUE AND NECESSARY! See Why
DATE: 2013/04/05
LENGTH: 9 min.
Mary is 2nd virgin
Mary is 2nd virgin
DATE: 2013/04/04
LENGTH: 0 min.
Corrupting the Image: Nephilim, Fallen Angels, Aliens, and The Mark of the Beast,
Corrupting the Image: Nephilim, Fallen Angels, Aliens, and The Mark of the Beast,
DATE: 2013/04/04
LENGTH: 136 min.
Hostilities Flare Along Israeli-Gaza Border. Israel
Hostilities Flare Along Israeli-Gaza Border. Israel's Priority Is To Prevent A Nuclear Iran.
DATE: 2013/04/04
LENGTH: 34 min.
Born Again Virgin, I think not.
Born Again Virgin, I think not.
DATE: 2013/04/03
LENGTH: 2 min.
Jesus Rise to Power - Christians (documentary) 2013
Jesus Rise to Power - Christians (documentary) 2013
DATE: 2013/04/02
LENGTH: 44 min.
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