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Virgin Birth of Jesus 1 Virgin Birth of Jesus Virgin birth of Jesus 1 Virgin birth of Jesus The virgin birth of Jesus is a doctrine of Christianity and Islam which holds that Mary miraculously conceived Jesus while remaining a virgin. It was universally held in the Christian church by the 2nd century,[1] and is included in the two most widely used Christian creeds, which state that Jesus "was incarnate of the Holy Spirit and the Virgin Mary" (the Nicene Creed)[2] and was "born of the Virgin Mary" (Apostles' Creed).[3] It was not seriously challenged, except by some minor sects, before the 18th century.[1] The earliest expressions of the doctrine are found in the Matthew (Matthew 1:18)[1:18] and Luke,[1:26-35] which say that Mary was a virgin at the time of Jesus' birth and that Jesus was conceived by the Holy Spirit. These gospels, later tradition and current doctrine present Jesus' conception as a miracle involving no natural father, no sexual intercourse, and no male seed in any form, but instead brought about by the Holy Spirit.[4][5][6][7] In Roman Catholic and Eastern and Oriental Orthodox usage, the term "virgin birth" means not only that Mary was a virgin when she conceived and gave birth, but also that she The Annunciation, by Guido Reni, 1621 remained a virgin throughout her life, a belief attested since the 2nd century.[8] (See Perpetual virginity of Mary). The general Christian doctrine of the virgin birth of Jesus (i.e., Mary's virginal conception of Jesus) is not to be confused with the Roman Catholic doctrine of her Immaculate Conception, which concerns instead her mother's conception of Mary. This is thought to have occurred in the normal way, not miraculously. The Roman Catholic doctrine of the Immaculate Conception holds that, when Mary herself was conceived, she came into existence without the "stain" (Latin, macula) of original sin.[9] Mary's virginity at the conception of Jesus is also a tenet of Islam.[10][11] Muslims refer to Jesus with the matronymic Jesus son of Mary (Isa bin Maryam), a term repeatedly used in the Qur'an.[12] Distinction from other doctrines The virginal conception of Jesus by Mary is at times confused with the Roman Catholic Church teaching of her "Immaculate Conception", namely Mary's conception by her mother in the normal way, but free from original sin.[13] While the Virgin birth of Jesus relates to the Nativity of Jesus, the Immaculate Conception relates to the Nativity of Mary. The Roman Catholic doctrine of Mary's 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."[14] The doctrine of the virgin birth of Jesus is also distinct from the more general doctrine of the perpetual virginity of Mary which refers to her virginity for her entire life and thus subsumes the teachings on the virgin birth.[15][16] Virgin birth of Jesus 2 New Testament Key articles on Mariology General perspective Mother of Jesus Specific views Anglican • Eastern Orthodox • Lutheran • Marian veneration • Muslim • Protestant • Roman Catholic Prayers & devotions Hymns to Mary • Hail Mary • Rosary Ecumenical Ecumenical views 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.[17][18][19] 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.[18][20] Gospels The accounts of the birth and Nativity 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.[21][22][23] Neither Luke nor Matthew claim that their birth narratives are based on the direct testimonies of either Mary or Joseph.[24] 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.[25][26] 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.[27] Matthew 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 original 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.[28] Some 5th and 6th century manuscripts read "Isaiah the prophet".[29] Virgin birth of Jesus 3 Hebrew has a specific word "almah", which may mean "maiden," "young woman," or "virgin". 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".[30] 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)."[31] Raymond Brown suggests that the translators of the Septuagint may have understood the Hebrew word "almah" to mean virgin in this context.[30] Luke 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.[32] 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.[33] When the angel Gabriel tells Mary that she will bear a son conceived by the Holy Spirit,[Lk. 1:26-38] she responds with the Magnificat,[Lk. 1:46-55] a prayer of joy.[34] Pauline epistles 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.[7][35][36][37] Some[38] 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.[39] 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.[39] 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.[40] 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.[41] 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",[42] 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.[43][44] 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".
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