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Virgin birth: Difference between revisions
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The doctrine of the '''virgin birth''' (also known as perpetual virginity) has been accepted as a dogma of the Catholic Church since the Council of Chalcedon in 451. This doctrine includes the beliefs in the virginal conception of Jesus by Mary without any human father, the virginal birth of the child from the womb of his mother without injury to the bodily integrity of Mary, and Mary’s observance of virginity afterward throughout her earthly life. | The doctrine of the '''virgin birth''' (also known as perpetual virginity) has been accepted as a dogma of the Catholic Church since the Council of Chalcedon in 451. This doctrine includes the beliefs in the virginal conception of Jesus by Mary without any human father, the virginal birth of the child from the womb of his mother without injury to the bodily integrity of Mary, and Mary’s observance of virginity afterward throughout her earthly life. | ||
A lot of scholarly material has been written on this subject pro and con, but the basic effect of this doctrine—which was never preached by Jesus himself—is to first put Jesus and then his Mother on a pedestal and therefore to deny us the opportunity of realizing that we, too, can sponsor avatars, souls of light through diligent preparation in the holiness of the marriage union. | A lot of scholarly material has been written on this subject, pro and con, but the basic effect of this doctrine—which was never preached by Jesus himself—is to first put Jesus and then his Mother on a pedestal and therefore to deny us the opportunity of realizing that we, too, can sponsor avatars, souls of light through diligent preparation in the holiness of the marriage union. | ||
== Evidence in Matthew == | == Evidence in Matthew == | ||
The Biblical foundation for the doctrine of the virginal conception rests on a few key passages. The most significant of these is a few verses in the first chapter of Matthew: | The Biblical foundation for the doctrine of the virginal conception rests on a few key passages. The most significant of these is a few verses in the first chapter of Matthew: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost,”<re>Matt. 1:18.<ref> which occurred in fulfillment of that “which was spoken of the Lord by the prophet, saying, Behold, 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.”<ref>Matt. 1:22, 23.<ref> | ||
One purpose of this passage is to show that Jesus was incorporated by divine command into the house of David, which occurred when Joseph named his son—an exercise that would have been unnecessary if Joseph had been Jesus’ natural father. Joseph’s act of naming the child, which is the prerogative of the father, is also an act of adoption and thus inclusion into the Davidic line. | One purpose of this passage is to show that Jesus was incorporated by divine command into the house of David, which occurred when Joseph named his son—an exercise that would have been unnecessary if Joseph had been Jesus’ natural father. Joseph’s act of naming the child, which is the prerogative of the father, is also an act of adoption and thus inclusion into the Davidic line. | ||
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While scholars do not agree on the identity of the child, ''at most'' it may refer to a Davidic prince who would deliver Judah from her enemies. What is really at issue in Isaiah 7:14 is not the manner of conception, nor the prophecy of the Messiah—messianism had not yet developed to the point of expecting a single future king but rather the timing of the birth of the providential child vis-à-vis events in the Fertile Crescent. | While scholars do not agree on the identity of the child, ''at most'' it may refer to a Davidic prince who would deliver Judah from her enemies. What is really at issue in Isaiah 7:14 is not the manner of conception, nor the prophecy of the Messiah—messianism had not yet developed to the point of expecting a single future king but rather the timing of the birth of the providential child vis-à-vis events in the Fertile Crescent. | ||
Thus, in the final analysis, neither the Hebrew nor Greek of Isaiah 7:14 refers to the virginal conception about which Matthew writes; nor was there anything in the Jewish understanding of the verse which would give rise either to the idea of conception through the Holy Spirit or to the Christian belief in the virginal conception of Jesus. In the opinion of Jesuit scholar Raymond Brown, an expert on the infancy narratives, at most, reflection on Isaiah 7:14 colored the expression of an already existing Christian belief in the virginal conception of Jesus.<ref>Brown, ''The Birth of the Messiah'', pp. 143–53.</ref> | Thus, in the final analysis, neither the Hebrew nor Greek of Isaiah 7:14 refers to the virginal conception about which Matthew writes; nor was there anything in the Jewish understanding of the verse which would give rise either to the idea of conception through the Holy Spirit or to the Christian belief in the virginal conception of Jesus. In the opinion of Jesuit scholar Raymond Brown, an expert on the infancy narratives, at most, reflection on Isaiah 7:14 colored the expression of an already existing Christian belief in the virginal conception of Jesus.<ref>Raymond Brown, ''The Birth of the Messiah'', pp. 143–53.</ref> | ||
== The infancy narratives == | == The infancy narratives == | ||
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If Jesus were conceived by the normal means, there still remains the question of why Joseph and Mary would have had sexual relations prior to their marriage. Assuming the accuracy of the report in Matthew that Mary was with child after she and Joseph were betrothed but before their marriage, prevailing customs of the day would not make that such an unusual situation. | If Jesus were conceived by the normal means, there still remains the question of why Joseph and Mary would have had sexual relations prior to their marriage. Assuming the accuracy of the report in Matthew that Mary was with child after she and Joseph were betrothed but before their marriage, prevailing customs of the day would not make that such an unusual situation. | ||
Betrothal at the time of Jesus legally effected a marital relationship as attested to in both the Old Testament and the Talmud. It was sealed when the husband-to-be paid the future bride’s father or guardian a “bride price” as compensation for his loss. Thereafter she was in his power and considered him her “Baal,” i.e., lord, master, husband. The betrothal could only be repudiated by a bill of divorce. If the woman lay with another man it was considered adultery. If the man died the woman was considered a widow and subject to the levirate. Thus marriage and betrothal carried similar rights and responsibilities. | Betrothal at the time of Jesus legally effected a marital relationship as attested to in both the Old Testament and the Talmud. It was sealed when the husband-to-be paid the future bride’s father or guardian a “bride price” as compensation for his loss. Thereafter she was in his power and considered him her “Baal,” i.e., lord, master, husband. The betrothal could only be repudiated by a bill of divorce. If the woman lay with another man, it was considered adultery. If the man died, the woman was considered a widow and subject to the levirate. Thus marriage and betrothal carried similar rights and responsibilities. | ||
<blockquote>Within a short time after the betrothal covenant was completed the boy had the privilege and obligation of cohabitation with his spouse. In the case of the earliest tradition pertaining to Hebrew marriage customs, there appears to have been only a few days lapse between the betrothal transaction and the cohabitation. The girl remained at the home of her father until the husband was ready to receive her. At that time there was usually a nuptial drinking party to celebrate the bride’s transference to the groom’s home. Intimate relations by betrothed couples were not prohibited in Jewish Scriptures. The Mishnah and the Talmud indicate that Palestinian Judaism showed considerable tolerance towards prenuptial unions in the era of the New Testament, and children conceived as a result were not stigmatized as illegitimate.<ref>William E. Phipps, ''Was Jesus Married?'' (New York: Harper & Row, 1970), pp. 39–40.</ref></blockquote> | <blockquote>Within a short time after the betrothal covenant was completed the boy had the privilege and obligation of cohabitation with his spouse. In the case of the earliest tradition pertaining to Hebrew marriage customs, there appears to have been only a few days lapse between the betrothal transaction and the cohabitation. The girl remained at the home of her father until the husband was ready to receive her. At that time there was usually a nuptial drinking party to celebrate the bride’s transference to the groom’s home. Intimate relations by betrothed couples were not prohibited in Jewish Scriptures. The Mishnah and the Talmud indicate that Palestinian Judaism showed considerable tolerance towards prenuptial unions in the era of the New Testament, and children conceived as a result were not stigmatized as illegitimate.<ref>William E. Phipps, ''Was Jesus Married?'' (New York: Harper & Row, 1970), pp. 39–40.</ref></blockquote> | ||
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As Raymond Brown points out, Matthew is concerned only with showing Mary’s virginity before Jesus’ birth so that the Isaiahan prophecy will be fulfilled. As time passed, however, the notion of the virginal conception grew, and by the second century traditions of the virgin birth developed, followed by the idea that Joseph and Mary never had normal sexual relations, finally concluding that Joseph, too, was a virgin! | As Raymond Brown points out, Matthew is concerned only with showing Mary’s virginity before Jesus’ birth so that the Isaiahan prophecy will be fulfilled. As time passed, however, the notion of the virginal conception grew, and by the second century traditions of the virgin birth developed, followed by the idea that Joseph and Mary never had normal sexual relations, finally concluding that Joseph, too, was a virgin! | ||
Jesus’ brothers and sisters are sometimes held to be children of Joseph by a previous marriage. “In antiquity there were debates whether these were half-brothers of Jesus (sons of Joseph by a previous marriage—''Protevangelium of James''; Epiphanius), or cousins (sons of either Joseph’s brother or of Mary’s sister—Jerome), or blood brothers (children of Joseph and Mary—Helvidius).”<ref>Brown, ''The Birth of the Messiah'', p. 132.</ref> | Jesus’ brothers and sisters are sometimes held to be children of Joseph by a previous marriage. “In antiquity there were debates whether these were half-brothers of Jesus (sons of Joseph by a previous marriage—''Protevangelium of James''; Epiphanius), or cousins (sons of either Joseph’s brother or of Mary’s sister—Jerome), or blood brothers (children of Joseph and Mary—Helvidius).”<ref>Raymond Brown, ''The Birth of the Messiah'', p. 132.</ref> | ||
== Implications of the doctrine == | == Implications of the doctrine == | ||
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We do not believe that the conception of Jesus by his father Joseph, as the agent of the Holy Spirit, in any way detracts from the divinity of his soul or the magnitude of the incarnate Word within him; rather does it enhance the availability of the fullness of God through his chosen and anointed human instruments. | We do not believe that the conception of Jesus by his father Joseph, as the agent of the Holy Spirit, in any way detracts from the divinity of his soul or the magnitude of the incarnate Word within him; rather does it enhance the availability of the fullness of God through his chosen and anointed human instruments. | ||
Every man and woman is the son of God (the Christ Self) whose seed is transmitted by God (the Holy Spirit). Every man and woman is the [[son of man]] (the [[four lower bodies]], the vehicles that are conceived through Matter and evolving soul consciousness). | Every man and woman is the son of God (the [[Christ Self]]) whose seed is transmitted by God (the Holy Spirit). Every man and woman is the [[son of man]] (the [[four lower bodies]], the vehicles that are conceived through Matter and evolving soul consciousness). | ||
== See also == | == See also == | ||