medieval-religion: Scholarly discussions of medieval religion and culture
Greetings,
as far as my limited knowledge goes the virgin birth was explicitly stated first in the purportedly historical account of the Nativity in the Protevangelium Jacobi (this title from the 16th century), or rather, the Book of James, or 'Historia' (Pap. Bodmer V.), ususally dated pre-180, with possibly later interpolations.
The PJ had a tremendous influence not least because it was incorporated into the Latin Ps-Matthew, well known in the West (probably reaching its definitive form in the early 6th century). It's quasi-canonical position was only thwarted by the end of the 4th century (Jerome et al.), and definitively by the Decreta Gelasii. In the form of the Ps-Matthew, however, it enjoyed a clandestine existence.
My personal impression is that the PJ is not the origin, only the most poignant presentation of an earlier tradition. Partly, because, if my memory is correct, the virgin birth was already present theologically in the early 2nd century, but I should check my notes for details.
This early presence can be explained, I think, by the virgin birth as a theologeme, for it seems to be a Christological statement originally, emphasising the divine and, therefore, transcendent nature of Christ, capable of entering the physical world (and the human nature) without physical (i.e. spatio-temporal) movement, as opposed to e.g. an adoptianist Christology.
Iconographycally this is what is indicated by the three stars on the Theotokos icons (virgo ante partum, in partu, post partum), but, of course, this representation is a much later development. Tertullian's position, however, is interesting, who accepts the virgin birth ante et in partu, but not post partum, probably because of his insistence of the full divinity AND full humanity of Christ.
Another interesting point is, that as to the genealogy of Christ, in the PJ it is Mary who decended from David, not Joseph. The tradition was ambiguous, I think, well into the 3rd c.
I hope it helps. I can provide more details if needed, esp. on the PJ.
George Gereby ([log in to unmask])
Medieval Studies Dept.
Central European University, Budapest, Hungary
>>> [log in to unmask] 05/15/01 04:32PM >>>
medieval-religion: Scholarly discussions of medieval religion and culture
Interesting issue. The author of the Gospel of Luke and the author of the
Gospel of Matthew have different theological axes to grind: for the
Hellenistic L, Jesus is a figure of universal salvation (and so the
genealogy's human origin is Adam), for M, Jesus is a messianic fulfillment
of Jewish prophecy (and so the genealogy's origin is Abraham). But when did
textual inconsistencies ever stop believers from accepting each? There are
always/all ways to harmonize them creatively, for example allegorical
interpretations.
What I don't know (scholars in patristics, please enlighten me), how early
and in what formulations did the doctrine of the Virgin Birth of Jesus
occur?
//tl
> -----Original Message-----
> From: Richard Landes [SMTP:[log in to unmask]]
> Sent: Tuesday, May 15, 2001 10:31 AM
> To: [log in to unmask]
> Subject: Re: [M-R] Bill East's comment on Mary
>
> medieval-religion: Scholarly discussions of medieval religion and culture
>
> At 06:56 AM 5/15/01 -0700, Bill East wrote:
>
> > > >There is certainly a tradition that Mary, as well
> > > as Joseph, was descended from David, but it is not based on any
> > > information in the New Testament.
>
> but their very existence attests to the need to deal with the problems
> created by the NT genealogies for claims of virgin birth.
>
> > >The two genealogies, in Matthew and Luke, set out to show
> > > >that Joseph was the descendant of David. They also
> > > deny that Joseph was the biological father of Jesus, but biological
> > > parenthood was not the main issue. As Plummer says in the
> > > International Critical Commentary on Luke (available in the theology
> > > section of any good library), "In the eyes of the law Jesus was the
> > > heir of Joseph; and therefore it is Joseph's descent which is of
> > > importance." His whole discussion of Luke's genealogy (pages 101-105)
> is
> > > of interest.
>
> i'm sorry, but this strikes me as wanting to eat your cake and have it
> too. jesus' genealogy is of interest only to those who are interested in
> the messianic claims. for jews, who do not consider him the only begotten
> son of god, his lineage may be thru joseph, but hardly of any
> importance. for xns who do consider him so, then joseph is irrelevant (as
> is the jewish attitude). to invoke a law that jesus as supposedly annuled
> in order to make a messianic claim for jesus seems a bit odd.
>
> somebody help me here. this reading strikes me as apologetics, and
> deserves to be treated as such, no? in which case, what were these early
> gospel writers thinking about jesus' parentage? they sure left xns with a
> messy claim, at least insofar as they might also want to maintain a virgin
> birth.
>
> rlandes
>
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