The opening chapters of Matthew and of Luke explicitly teach the virgin birth of Christ. When the best attested text is accurately translated, these two passages bear clear testimony that Jesus Christ was conceived by the Holy Spirit and born of the Virgin Mary.
According to the First Gospel, an angel of the Lord guided Joseph to take unto himself Mary his wife by applying to her problem pregnancy the messianic prophecies of Psalm 130:8 and Isaiah 7:14. The Third Gospel gives Mary’s account of the things she treasured up in her heart concerning God’s miraculous dealings with her. The Spirit uses these two independent witnesses to bring many to receive this as God’s authentic Word.
Some people reason that since Paul and John, the chief New Testament expounders of the faith, never mention the virgin birth, one is free to disregard or to reject it. I invite them to reread Paul and John, for I am convinced that what is explicit in Matthew and Luke is implicit in Paul and John.
We all find the substance of our faith in the Fatherhood of God revealed to us in Jesus Christ. And the beginning of God’s revelation of himself as Father to and through Christ is found in this: that through the virgin birth God was Jesus’ sole Abba, Father.
Both explicitly and implicitly, the New Testament community, led by Jesus, testifies to the incarnation of God wrought through the virgin birth of Christ. Thereafter this conviction is expressed by the representative fathers, Ignatius, Justin, Irenaeus, and Tertullian, in the eucharistic service of The Apostolic Tradition, in The Odes of Solomon, in the Te Deum Laudamus, as in the creeds, and in Tatian’s harmony (Diatessaron).
The things that “the eyewitnesses and ...1
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