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Doctrinal Pointers by Gerald B. Stanton, Th. D. Prof, of Systematic Theology, Talbot Theological Seminary Can a Thinking Man Believe in the Virgin Birth of Christ? (Part II)

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S ome deny the virgin birth because of the silence of other Scriptures upon the. subject. The record is found in Matthew and Luke only; neither Mark nor John nor Paul have anything to say concerning the sub­ ject. But this is no worthy objection, for Mark and John deal with the public ministry of Christ and have no occasion to mention the birth at all, let alone its specific character. Matthew and Luke are the only Gospels to mention the Lord’s Prayer. The Sermon on the Mount is found in only two Gospels; in fact, if we must throw out of the life of Christ every incident not mentioned in all four Gospels, the feeding of the five thou­ sand alone would remain. Not even the greatest critic will deny that Christ gave the matchless parable of the Prodigal Son, yet on this, Mat­ thew, Mark, and John are all silent. As for the Gospel penned by the be­ loved disciple, John wrote some thirty years after Matthew and Luke and would not have permitted any mis­ representation to go unchallenged. As for the supposed silence of Paul, that Apostle never discussed even the major incidents of the life of Christ —not a miracle nor a parable, nor anything but the giving of the Lord’s Supper, and that because of the doc­ trinal and ethical error which had crept into the Corinthian church. Gal­ atians 4:4 assumes the virgin birth, but beyond that, Paul seems to treat the subject as so universally accepted as to need no defense. If anything, it is highly significant that the only two writers to give any space to the birth of Christ at all should both devote much of their comment to the fact that it was a virgin birth. The two accounts, although com­ plementary, are entirely independent and are in all the manuscripts and

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versions. Luke in particular gives a striking account of the birth of Christ, and that from the viewpoint of a trained physician who has been called the most accurate historian of antiqui­ ty. The truth that it was a virgin birth is so woven into the fabric of the narrative by both Matthew and Luke that to remove this miracle would mean to remove from the text everything we know about Christ in His advent and earlier years. Another objection to the Biblical account of the virgin birth of Christ should be noted, for it has been claimed by some that there are many virgin births recorded in legend and heathen mythology. The theory is that these pagan accounts somehow infiltrated the Biblical narrative, the idea of a virgin birth being seized upon by the Gospel writers as they endeavored to ascribe deity to Jesus. Adherents of this most objection­ able theory point to the Brahmin god, Vishu, who was supposed to have been successively incarnated as a fish, a turtle, and so forth, until on the eighth incarnation he became a man. Then there was Buddha, whose moth­ er had a dream of a white six-tusked elephant which forcibly pierced her side. Some ten months later, a child was bom. Again, it is reported that Augustus Caesar spread a tale about himself that his birth was the result of cohabitation between his mother and a serpent. The mythical god Hercules was supposed to be the son of the god Zeufe and an earthly wom­ an named Alemene. But this story of deception and lust has absolutely nothing in common with the purity and naive simplicity of the Biblical record. Also, Buddha’s mother was a married woman, while the other accounts are obviously ficti­ tious and imaginary. To be continued.

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