It is not only, however, in the circles of unbelief that the Virgin birth is discredited; in the church itself the habit is spreading of casting doubt upon the fact, or at least of regarding it as no essential part of Christian faith. This is the unhappiest feature in this unhappy controversy. Till recently no one dreamed of denying that, in the sincere profession of Christianity, this article, which has stood from the beginning in the forefront of all the great creeds of Christendom, was included. Now it is different. The truth and value of the article of the Virgin birth are challenged. The article, it is affirmed, did not belong to the earliest Christian tradition, and the evidence for it is not strong. Therefore, let it drop.
It is, in truth, a very superficial way of speaking or thinking of the Virgin birth to say that nothing depends on this belief for our estimate of Christ. Who that reflects on the subject carefully can fail to see that if Christ was virgin born — if He was truly “conceived,” as the creed says, “by the Holy Ghost, born of the Virgin Mary” — there must of necessity enter a supernatural element into His Person; while, if Christ was sinless, much more, if He was the very Word of God incarnate, there must have been a miracle — the most stupendous miracle in the universe — in His origin? If Christ was, as John and Paul affirm and His church has ever believed, the Son of God made flesh, the second Adam, the new redeeming Head of the race, a miracle was to be expected in His earthly origin; without a miracle such a Person could never have been. Why then cavil at the narratives which declare the fact of such a miracle? Who does not see that the Gospel history would have been incomplete without them? Inspiration here only gives to faith what faith on its own grounds imperatively demands for its perfect satisfaction.