From the side of criticism, science, mythology, history and comparative religion, assault is thus made on the article long so dear to the hearts of Christians and rightly deemed by them so vital to their faith. For loud as is the voice of denial, one fact must strike every careful observer of the conflict. Among those who reject the Virgin birth of the Lord few will be found — I do not know any — who take in other respects an adequate view of the Person and work of the Saviour. It is surprising how clearly the line of division here reveals itself. My statement publicly made and printed has never been confuted, that those who accept a full doctrine of the incarnation — that is, of a true entrance of the eternal Son of God into our nature for the purposes of man’s salvation — with hardly an exception accept with it the doctrine of the Virgin birth of Christ, while those who repudiate or deny this article of faith either hold a lowered view of Christ’s Person, or, more commonly, reject His supernatural claims altogether. It will not be questioned, at any rate, that the great bulk of the opponents of the Virgin birth — those who are conspicuous by writing against it — are in the latter class.
This really is an answer to the cavil often heard that, whether true or not, the Virgin birth is not of essential importance. It is not essential, it is urged, to Christ’s sinlessness, for that would have been secured equally though Christ had been born of two parents. And it is not essential to the incarnation. A hazardous thing, surely, for erring mortals to judge of what was and was not essential in so stupendous an event as the bringing in of the “first-begotten” into the world! But the Christian instinct has ever penetrated deeper. Rejection of the Virgin birth seldom, if ever, goes by itself. As the late Prof. A. B. Bruce said, with denial of the Virgin birth is apt to go denial of the virgin life. The incarnation is felt by those who think, seriously to involve a miracle in Christ’s earthly origin. This will become clearer as we advance.
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.