The accounts of the birth of Jesus Christ in the Gospels according to Matthew and Luke, specifically the two Annunciation stories (Matt. 1:18-25; Luke 1:26-38), tell of a virginal conception by Mary through the power of the Holy Spirit. Belief that Jesus was thus conceived without a human father was more or less universal in the Christian church by the 2d century and is accepted by the Roman Catholic, Orthodox, and most Protestant churches.帐目耶稣基督诞生在福音据马修和卢克，特别是两国annunciation故事。 （ 1:18-25 ;路加福音1:26-38 ） ，告诉一个处女玛丽所通过的权力圣灵信仰耶稣，因此构思中，没有一个人的父亲是较为普遍的，在基督教堂由二维世纪是接受罗马天主教，东正教，最新教教会。
The origin of the tradition, however, is a controversial subject among modern scholars.原产地的传统，不过，这是一个争议性的课题，其中现代学者。 Some believe it to be historical, based on information perhaps from Mary or her husband Joseph; for others it is a theological interpretation developed from extraneous sources (Hellenistic Jewish traditions about the birth of Isaac or pagan analogies).一些人认为它是历史资料为依据，或许可以从玛丽或丈夫约瑟夫;他人这是一个神学诠释发达，从外在的来源（希腊化犹太人传统大约诞生艾萨克或异教徒的类比） 。 Whatever its origin, it may be recognized as a Christological affirmation denoting the divine origin of the Christ event.不论其来源，它可能被承认为一个基督论誓词代表不同的神的起源基督事件。
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Bibliography:
参考书目：
Brown, RE, The Virginal Conception and
Bodily Resurrection of Jesus (1973) and The Birth of the Messiah: A Commentary
on the Infancy Narratives in Matthew and Luke (1977); Campenhausen, H. von, The
Virgin Birth in the Theology of the Ancient Church (1964); Miguens, M., The
Virgin Birth: An Evaluation of Scriptural Evidence
(1975).布朗，稀土，处女和身体复活的耶稣（ 1973 ）和诞生了弥赛亚：一篇评论对婴儿的叙述，在马修和卢克（ 1977年）
;坎彭豪森，每小时冯，维尔京出生在神学的古老的教堂（ 1964年） ，米根斯，米，维尔京出生：评价圣经的证据（ 1975 ） 。
Matt.马特。 1:18, 22-25 and Luke 1:26-38 teach that the birth of Jesus resulted from a miraculous conception. 1:18 ， 22-25和路加福音1:26-38教导说，耶稣诞生，导致从一个神奇的构想。 He was conceived in the womb of the Virgin Mary by the power of the Holy Spirit without male seed.他的构想在子宫里的圣母玛利亚由电力的圣灵，没有男性的种子。 This is the doctrine of the virgin birth, which must be distinguished from other doctrines concerning Mary such as perpetual virginity, her immaculate conception, her assumption, which are rejected by most Protestants, and from views in which the phrase "virgin birth" is taken to indicate some sort of divine involvement in the incarnation without affirming the biological virginity of Jesus' mother.这是该学说的维尔京诞生，它必须区别于其他学说关于玛丽如永恒的处女，她的圣母无染原罪，她的假设，这是拒绝了大部分新教徒，从意见中的"处女生育" ，是采取以显示某种神圣参与的化身，没有申明生物童贞的耶稣的母亲。 Views of the latter sort are common enough in modern liberal theology, but it is an abuse of language to call them affirmations of the virgin birth; they are denials of the virgin birth, though they may indeed be affirmations of something else.意见后者这类事件并不常见不够现代自由神学，但它是一个被滥用的语言称他们为誓词的维尔京诞生，他们是否认维尔京出生时，虽然他们可能的确誓词的另一回事。
If one accepts the general possibility of miracle, one must still ask about the possibility and probability of the virgin birth in particular.如果接受一般的可能性奇迹，其中一个还是要问的可能性和概率维尔京诞生特别。 For an evangelical Christian the fact that this doctrine is taught in God's inerrant Word settles such questions.一个基督教福音的事实，即这一学说，是教在上帝的inerrant字解决了这些问题。 Yet this fact does not make historical investigation superfluous.然而，这其实并没有作历史考察多余的。 If indeed Scripture is inerrant, it is consistent with all historical discovery.如果确实经文是inerrant ，它符合所有的历史发现。 To illustrate this consistency can only be helpful, not only to convince those who doubt the authority of Scripture, but also to confirm the faith of those who accept it.为了说明这种一致性只能是有益的，这不仅是为了说服那些怀疑的权威经文，而且要确认信仰的人接受它。 But such investigation must be carried out on principles compatible with the Christian revelation, not (as with Bultmann) on principles antagonistic to it from the outset.但这种调查必须进行的原则与基督教的启示，而不是（与布特曼）原则对立的，它从一开始的。
Confirming the antiquity of this tradition is the remarkably "Hebraic" character of both birth accounts: the theology and language of these chapters seem more characteristic of the OT than the NT, as many scholars have noted.证实了古代的传统，这是明显" hebraic "的特点都出生户口：神学和语言，这些章节似乎更特征的职能治疗超过新台币，为许多学者所指出的。 This fact renders very unlikely the hypothesis that the virgin birth is a theologoumenon, a story invented by the early church to buttress its Christological dogma.这一事实使极不可能的假设，即属维尔京诞生是一个theologoumenon ，一个故事，发明了早期教会，以巩固其基督论的教条。 There is here no mention of Jesus' preexistence.还有的是在这里并没有提到耶稣的preexistence 。 His title "Son of God" is seen to be future, as is his inheritance of the Davidic throne (Luke 1:32, 35).他的题目是"上帝的儿子"被看为未来的，因为是他继承的davidic宝座（路加福音1:32 ， 35 ） 。 In the birth narratives Jesus is the OT Messiah, the son of David, the fulfillment of prophecy, the one who will rescue God's people through mighty deeds, exalting the humble and crushing the proud (Luke 1:46-55).在诞生的叙述耶稣是城市旅游局弥赛亚，儿子大卫，实现的预言，谁将会拯救上帝的人，通过威武事迹，弘扬了谦卑和粉碎骄傲（路加福音1:46-55 ） 。 The writers draw no inference from the virgin birth concerning Jesus' deity or ontological sonship to God; rather, they simply record the event as a historical fact and (for Matthew) as a fulfillment of Isa.作家借鉴，没有推理，从维尔京出生的关于耶稣的神性或本体sonship上帝，而他们只是记录事件是一个历史事实，并（马太）作为一个圆满的伊萨。 7:14. 7时14分。
Not much is known about the author of Matthew, but there is much reason to ascribe the third Gospel to Luke the physician (Col. 4:14), a companion of Paul (II Tim. 4:11; cf. the "we" passages in Acts, such as 27:1ff.) who also wrote the Acts of the Apostles (cf. Luke 1:1-4; Acts 1:1-5).没有太多了解的作者马修，但仍然有很多的理由归于第三个福音路加福音医师（上校4时14分） ，一名同伴保罗（二添。 4时11分;比照"我们"通道的行为，如27:1几段） ，他们还写信行为的使徒（参见路加福音1:1-4 ;行为1:1-5 ） 。 Luke claims to have made a careful study of the historical data (1:1-4), and that claim has been repeatedly vindicated in many details even by modern skeptical scholars such as Harnack.卢克声称他们已经作出了认真研究历史资料（ 1:1-4 ） ，并声称已多次平反，在许多细节，甚至现代持怀疑态度的学者如的Harnack 。 Both his vocations, historian and physician, would have prevented him from responding gullibly to reports of a virgin birth.无论他的职业，历史学家及医师，将阻止他回应gullibly报道的处女诞生。 The two birth narratives have been attacked as inconsistent and/or erroneous at several points: the genealogies, the massacre of the children (Matt. 2:16), the census during the time of Quirinius (Luke 2:1-2); but plausible explanations of these difficulties have also been advanced.两个出生的叙述也受到攻击，因为不符和/或错误，在以下几点：该族谱屠杀儿童。 （ 2:16 ） ，在普查的时候，居里扭（路加福音2:1-2 ） ，但似是而非的解释，这些困难还先进。 Jesus' Davidic ancestry (emphasized in both accounts) has been under suspicion also; but as Raymond Brown argues, the presence of Mary and Jesus' brothers, especially James (Acts 1:14; 15:13-21; Gal. 1:19; 2:9), in the early church would probably have prevented the development of legendary material concerning Jesus' origin.耶稣的davidic同宗（强调两个帐户）一直受到怀疑，也不过正如雷蒙德布朗辩称，在场的玛丽和耶稣的弟兄们，特别是詹姆斯（使徒1:14 ; 15:13-21 ;加尔。 1:19 ; 2时09分） ，在早期教会可能会阻碍发展，具有传奇色彩的物质有关耶稣的原产地。 All in all, we have good reason, even apart from belief in their inspiration, to trust Luke and Matthew, even where they differ from the verdicts of secular historians ancient and modern.总之，我们有很好的理由，甚至除了信仰，他们的灵感，以信托路加和马太福音，即使他们有不同的裁决世俗历史学家古代和现代。
Is there anything in the NT that contradicts the virgin birth accounts? There are passages where Jesus is described as the son of Joseph: John 1:45; 6:42; Luke 2:27, 33, 41, 43, 48; Matt. 有什么在新台币矛盾维尔京诞生帐户吗？有通道，而耶稣被描述为儿子约瑟夫：约翰1:45 ; 6时42分;路加福音2点27 ， 33 ， 41 ， 43 ， 48 ;马特。 13:55. 13时55分。 Clearly, though, Luke and Matthew had no intention of denying the virgin birth of Christ, unless the birth narratives are later additions to the books, and there is no evidence of that.由此可见，虽然路加福音和马太曾表示无意否定处女耶稣的诞生，除非出生的叙述是后来增补的书籍，并没有证据证明这一点。 These references clearly refer to Joseph as the legal father of Jesus without reference to the question of biological fatherhood.这些提法显然是指约瑟夫作为法律之父耶稣没有提到的问题，生物学父亲。 The same is true in the Johannine references, with the additional fact that the words in question were spoken by those who were not well acquainted with Jesus and/or his family.同样是如此，在johannine参考，这笔额外的事实的话有问题，由那些不熟悉耶稣和/或其家属表示慰问。 ( The text of Matt. 1:16, saying that Joseph begat Jesus, is certainly not original .) （ 文马特。 1:16他说，约瑟夫begat耶稣，绝对不是原来的 ） 。
It is interesting that the Markan variant of Matt.有意思的是，该markan变种马特。 13:55 (Mark 6:3) eliminates reference to Joseph and speaks of Jesus as "Mary's son," an unusual way of describing parentage in Jewish culture. 13时55分（马克6:3 ） ，消除了参考和约瑟夫谈到耶稣为"玛丽的儿子" ，一个不寻常的方式来形容我的父母子女关系，在犹太文化。 Some have thought that this indicates some knowledge of the virgin birth by Mark, or even some public knowledge of an irregularity in Jesus' origin, even though Mark has no birth narrative as such.有些人认为，这表明一些知识的维尔京诞生由Mark ，甚至部分公共知识的违规做法，在耶稣的出身，即使商标已没有出生叙事等。 Cf.比照。 John 8:41, where Jesus' opponents hint his illegitimacy, a charge which apparently continued to be made into the second century.约翰8时41分，当耶稣的对手暗示他的非婚生子女，收费显然继续取得了进入第二个世纪。 Brown remarks that such a charge would not have been fabricated by Christians, nor would it have been fabricated by non-Christians probably, unless Jesus' origin were known to be somehow unusual.布朗表示，这样的收费，也不会被人捏造出来的基督徒，也不会被人捏造出来的非基督徒可能，除非耶稣的原产地均知是有点不寻常。 Thus it is possible that these incidental references to Jesus' birth actually confirm the virgin birth, though this evidence is not of great weight.因此，它可能是这些附带提及耶稣的诞生，实际上确认维尔京诞生，尽管这个证据是没有多大重量。
Is Isa. 是伊萨。 7:14 a prediction of the virgin birth? Matt. 7时14分预测维尔京诞生？马特。 1:22 asserts that the virgin birth "fulfills" that passage, but much controversy has surrounded that assertion, turning on the meaning of the Isaiah passage in context, its LXX translation, and Matthew's use of both. 1:22断言维尔京产"满足"的通过，但还有很多争论已包围了这一断言，转对意义的以赛亚通道，其lxx翻译，马修的运用中，英两种。 The arguments are too complicated for full treatment here.论据是太复杂了，为充分治疗。 EJ Young has mounted one of the few recent scholarly defenses of the traditional position.对EJ年轻人已展开其中的几个新近的学术防的传统立场。 I would only suggest that for Matthew the concept of "fulfillment" sometimes takes on aesthetic dimensions that go beyond the normal relation between "prediction" and "predicted event" (cf. his use of Zech. 9:9 in 21:1-4).我只想表明，为马修的概念， "圆满" ，有时需对审美层面超越了正常的关系"预测"和"预言事件" （参见他运用撒加利亚9时09分在21:1-4 ） 。 For Matthew, the "fulfillment" may draw the attention of people to the prophecy in startling, even bizarre ways which the prophet himself might never have anticipated.为马修， "圆满" ，可提请人们预言，在以惊人的，甚至是怪诞的方式，其中先知自己可能永远不会有预期的。 It "corresponds" to the prophecy in unpredictable but exciting ways, as a variation in music corresponds to a theme.它的"对应"的预言，在不可预知的，但令人兴奋的方式，作为一个变异的音乐对应的一个主题。 It may be that some element of this takes place in Matt.也许是因为一些因素的，这发生在马特。 1:23, though Young's argument may prevail in the long run. 1:23 ，虽然年轻的论调可能会得逞于长远之计。
Pagan or Jewish Background? Occasionally someone will suggest that the virgin birth narratives are based not on fact but on pagan or Jewish stories of supernatural births. 异教或犹太人的背景？偶尔会有人认为维尔京出生的叙述，是不是基于事实，但对异教或犹太人的故事，超自然的生育。 Such a hypothesis is most unlikely.这种假说是最不可能的。 There is no clear parallel to the notion of a virgin birth in pagan literature, only of births resulting from intercourse between a God and a woman (of which there is no suggestion in Matthew and Luke), resulting in a being half-divine, half-human (which is far different from the biblical Christology).有没有明确的平行概念处女出生在异教文献中，只有出生的婴儿造成性交之间神一女（其中有任何建议，在马修和卢克） ，从而产生一个被半神，半-人（其中有很大的不同，从圣经christology ） 。 Further, none of the pagan stories locates the event in datable history as the biblical account does.此外，没有向异教的故事位于盛会datable史为圣经中的帐户。 Nor is there any precise parallel in Jewish literature.也没有任何确切的平行，在犹太文学。 The closest parallels would be the supernatural births of Isaac, Samson, and Samuel in the OT, but these were not virgin births.最接近的平行线，将超自然出生的艾萨克，黄山，塞缪尔在职能治疗，但这些人不是处女生育。 Isa.伊萨。 7:14 was not considered a messianic passage in the Jewish literature of the time. 7点14分不被认为是救世主的通道，在犹太文学的时候。 It is more likely that the event of the virgin birth influenced Matthew's understanding of Isa.这是更可能发生维尔京出生的影响，马修的了解伊萨。 7:14 than the reverse. 7时14分，比倒车。
Is belief in the virgin birth "necessary"? It is possible to be saved without believing it; saved people aren't perfect people. 是信仰，在维尔京产"必要时" ？是有可能得到挽救无以为它;救的人是不完美的人。 But to reject the virgin birth is to reject God's Word, and disobedience is always serious.但拒绝维尔京诞生是拒绝上帝的话语，而抗命是历来严重。 Further, disbelief in the virgin birth may lead to compromise in those other areas of doctrine with which it is vitally connected.此外，难以置信，在维尔京诞生可能会导致妥协，在那些其他方面的学说，与这是非常接通。
JM Frame
jm帧
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
T. Boslooper, The
Virgin Birth; RE Brown, The Birth of the Messiah and The Virginal Conception and
Bodily Resurrection of Jesus; FF Bruce, Are the NT Documents
Reliable?汤匙boslooper
，维尔京诞生;重新布朗的诞生，弥赛亚和童贞的构想与身体复活的耶稣;法郎布鲁斯，是新台币文件可靠吗？ H. von Campenhausen, The Virgin Birth
in the Theology of the Ancient Church; RG Gromacki, The Virgin Birth: Doctrine
of Deity; JG Machen, The Virgin Birth of Christ; J. Murray, Collected Writings,
II, 134-35; O .每小时冯坎彭豪森，维尔京出生在神学的古老教堂;的RG gromacki ，维尔京出生：中庸神; jg machen
，维尔京基督诞生的J.默里，收集写作，二， 134-35 ; o 。 Piper, "The Virgin Birth: The Meaning
of the Gospel Accounts," Int 18:131ff.; BB Warfield, "The Supernatural Birth of
Jesus," in Biblical and Theological Studies; EJ Young, Commentary on
Isaiah.伯尔" ，维尔京出生：含义福音账户" ，诠释18:131几段; BB心跳沃菲尔德， "超自然耶稣诞生"
，在圣经和神学研究;青年人对EJ ，评以赛亚书。
The dogma which teaches that the Blessed Mother of Jesus Christ was a virgin before, during, and after the conception and birth of her Divine Son.该教条教导说，祝福母亲的耶稣基督是一个处女之前，期间和之后的构想和出生，她的神的儿子。
I. THE VIRGIN BIRTH IN CATHOLIC THEOLOGY一，维尔京出生在天主教神学
Councils and Creeds议会和信条
The virginity of our Blessed Lady was defined under anathema in the third canon of the Lateran Council held in the time of Pope Martin I, AD 649.童贞的我们有福了夫人被界定下诅咒，在第三佳能的lateran会举行的时候，教宗马丁，我的广告649 。 The Nicene-Constantinopolitan Creed, as recited in the Mass, expresses belief in Christ "incarnate by the Holy Ghost of the Virgin Mary"; the Apostles' Creed professes that Jesus Christ "was conceived by the Holy Ghost, born of the Virgin Mary"; the older form of the same creed uses the expression: "born of the Holy Ghost and of the Virgin Mary".该nicene - constantinopolitan信条，作为背诵在地下，表示相信，在基督"的化身，由圣灵的圣母玛利亚" ;使徒们的信条自称耶稣基督"的概念是由圣灵出生的圣母玛利亚" ;旧形式的同时信条利用曰： "所生的圣灵和圣母玛利亚" 。 These professions show:这些专业显示：
That the body of Jesus Christ was not sent down from Heaven, nor taken from earth as was that of Adam, but that its matter was supplied by Mary; that Mary co-operated in the formation of Christ's body as every other mother co-operates in the formation of the body of her child, since otherwise Christ could not be said to be born of Mary just as Eve cannot be said to be born of Adam;这具尸体的耶稣基督是不派从天降临，也没有考虑从地球本身是亚当，但它的问题是由玛丽;玛丽商合作，在形成的基督身体的每一个其他母亲共同经营在成立该机构的，她的孩子，因为否则基督不能说是出生的玛丽就像除夕不能说出生的亚当;
that the germ in whose development and growth into the Infant Jesus, Mary co-operated, was fecundated not by any human action, but by the Divine power attributed to the Holy Ghost;认为胚芽中的发展和成长，婴儿耶稣，玛利亚合作经营，是fecundated不是由任何人的行动，而是由神力归功于以圣灵;
that the supernatural influence of the Holy Ghost extended to the birth of Jesus Christ, not merely preserving Mary's integrity, but also causing Christ's birth or external generation to reflect his eternal birth from the Father in this, that "the Light from Light" proceeded from his mother's womb as a light shed on the world; that the "power of the Most High" passed through the barriers of nature without injuring them; that "the body of the Word" formed by the Holy Ghost penetrated another body after the manner of spirits.这超自然的影响，圣灵延伸到耶稣基督诞生的，而不是仅仅保存Mary的完整，而且还造成了基督的出生或外部的一代，以反映他永恒的，从出生时，父亲在这方面，即： "光灯" ，从他的母亲的子宫作为一个棚轻，对世界，即"业力的最高"的通过障碍的性质，没有人受伤; "体用" ，形成由圣灵侵入另一个机构后，地饱满的精神状态。
Church Fathers父亲教会
The perpetual virginity of our Blessed Lady was taught and proposed to our belief not merely by the councils and creeds, but also by the early Fathers.永恒的处女我们的祝福夫人学会了，并建议我们的信念，不只是由议会和信条，而且也由年初的父亲。 The words of the prophet Isaias (vii, 14) are understood in this sense by字的先知伊萨亚斯罗（第七章， 14条）是可以理解的，在这个意义上，由
St. Irenaeus (III, 21; see Eusebius, HE, V, viii), Origen (Adv. Cels., I, 35), Tertullian (Adv. Marcion., III, 13; Adv. Judæos, IX), St. Justin (Dial. con. Tryph., 84), St. John Chrysostom (Hom. v in Matth., n. 3; in Isa., VII, n. 5); St. Epiphanius (Hær., xxviii, n. 7), Eusebius (Demonstrat. ev., VIII, i), Rufinus (Lib. fid., 43), St. Basil (in Isa., vii, 14; Hom. in S. Generat. Christi, n. 4, if St. Basil be the author of these two passages), St. Jerome and Theodoretus (in Isa., vii, 14), St. Isidore (Adv. Judæos, I, x, n. 3), St. Ildefonsus (De perpetua virginit. s. Mariæ, iii).圣爱任纽（三， 21个;见尤西比乌斯，他在第五，第八） ，渊源（ adv. cels 。来说，我和35岁） ，戴尔都良（ adv. marcion ，三， 13岁; ADV的。 judæos ，第九章） ，圣贾斯汀（ dial.结论。 tryph ， 84 ） ，圣若望金口（ hom. V的matth ， 12月31日三，在ISA的，七， 12月31日5 ） ，圣epiphanius （ hær. ，二十八， 12月31日7 ） ，尤西比乌斯（ demonstrat.的EV ，八，我） ， rufinus （ lib. FID法， 43 ） ，圣罗勒（伊萨，七， 14票;磡，在第generat 。基督教， 12月4日如果圣罗勒被作者的这两个通道） ，圣杰罗姆和theodoretus （伊萨，七， 14 ） ，圣伊西多尔（ adv. judæos ，我，十， 12月31日3 ） ，圣ildefonsus （德perpetua virginit 。第mariæ ，三） 。
St. Jerome devotes his entire treatise against Helvidius to the perpetual virginity of Our Blessed Lady (see especially nos. 4, 13, 18).圣杰罗姆投入他的整个论述对helvidius向永恒的处女我们的祝福夫人（尤其见数4 ， 13 ， 18 ） 。
The contrary doctrine is called:相反的学说是被称为：
"madness and blasphemy" by Gennadius (De dogm. eccl., lxix), "madness" by Origen (in Luc., h, vii), "sacrilege" by St. Ambrose (De instit. virg., V, xxxv), "impiety and smacking of atheism" by Philostorgius (VI, 2), "perfidy" by St. Bede (hom. v, and xxii), "full of blasphemies" by the author of Prædestin. "疯狂和亵渎" gennadius （德dogm 。 eccl ， lxix ） ， "疯狂"的渊源（吕克。艇，第七章） ， "亵渎" ，由圣刘汉铨（德instit 。 virg ，五，三十五） "不虔诚和殴打的无神论" ，由philostorgius （六， 2 ） ， "背信弃义" ，由圣贝代（ hom. V和二十二） ， "充斥着blasphemies " ，由作者prædestin 。 (i, 84), "perfidy of the Jews" by Pope Siricius (ep. ix, 3), "heresy" by St. Augustine (De Hær. h., lvi). （一， 84 ） ， "背信弃义的犹太人" ，由罗马教皇西里修（ ep.九， 3 ） ， "邪" ，由圣奥古斯丁（德hær 。 h ，第56 ） 。
St. Epiphanius probably excels all others in his invectives against the opponents of Our Lady's virginity (Hær., lxxviii, 1, 11, 23).圣epiphanius大概同侪，所有其他人在他的反对手，我们的夫人的贞洁（ hær. ， lxxviii ， 1 ， 11 ， 23 ） 。
Sacred Scripture圣经
There can be no doubt as to the Church's teaching and as to the existence of an early Christian tradition maintaining the perpetual virginity of our Blessed Lady and consequently the virgin birth of Jesus Christ.不可能有任何怀疑，因为教会对他的教诲和以存在一个早期基督徒的传统保持永恒的处女我们的祝福夫人，并因此维尔京耶稣基督诞生的。 The mystery of the virginal conception is furthermore taught by the third Gospel and confirmed by the first.这个神秘的处女是另外教由第三福音，并确认由第一。 According to St. Luke (1:34-35), "Mary said to the angel: How shall this be done, because I know not man? And the angel answering, said to her: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God."据圣卢克（ 1:34-35 ） ， "玛丽说，以天使：怎么会这样做，因为我知道，不是人为呢天使回答后，他对她说：圣灵必来到你，权力的最高级，应掩盖了你。因而也是神圣的，须在出生祢应被称为神的儿子" 。 The intercourse of man is excluded in the conception of Our Blessed Lord.性交的男子是被排除在构想我们有福了主。 According to St. Matthew, St. Joseph, when perplexed by the pregnancy of Mary, is told by the angel: "Fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost" (1:20).根据圣马太，圣若瑟，当困惑怀孕的玛利亚，是告诉天使说： "不要害怕采取祢玛丽你的妻子，因为这是在构思她的，是圣灵" （ 1:20 ） 。
II.二。 SOURCES OF THIS DOCTRINE来源这一学说
Whence did the Evangelists derive their information?何时做福音得信息？ As far as we know, only two created beings were witnesses of the annunciation, the angel and the Blessed Virgin.据我们所知，只有两人创造获得了证人的annunciation ，天使和小圣。 Later on the angel informed St. Joseph concerning the mystery.后来天使告知圣若瑟关于谜。 We do not know whether Elizabeth, though "filled with the Holy Ghost", learned the full truth supernaturally, but we may suppose that Mary confided the secret both to her friend and her spouse, thus completing the partial revelation received by both.我们不知道他是否伊丽莎白，虽然"充满圣灵" ，了解了全部真相supernaturally ，但我们可以假设玛丽confided的秘密都对她的朋友和她的配偶，从而完成了局部的启示收到所伤。
Between these data and the story of the Evangelists there is a gap which cannot be filled from any express clue furnished by either Scripture or tradition.这些数据和故事的福音是有差距，不能填补任何明示线索家具无论经文或传统。 If we compare the narrative of the first Evangelist with that of the third, we find that St. Matthew may have drawn his information from the knowledge of St. Joseph independently of any information furnished by Mary.如果我们比较一下叙事的第一个传道者与该第三，我们发现圣马太可能引起他的资料，从知识的圣若瑟独立于任何资料全由玛丽。 The first Gospel merely states (1:18): "When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost."第一福音只是国（ 1:18 ）说： "当作为他的母亲玛丽是信奉以约瑟夫之前，他们走到一起，她被发现与儿童的圣灵" 。 St. Joseph could supply these facts either from personal knowledge or from the words of the angel: "That which is conceived in her, is of the Holy Ghost."圣若瑟能供应这些事实，无论是从个人的知识，还是从说话的天使说： "这是构思，在她的，是圣灵" 。 The narrative of St. Luke, on the other hand, must ultimately be traced back to the testimony of Our Blessed Lady, unless we are prepared to admit unnecessarily another independent revelation.叙事的圣卢克，但另一方面，最终要追溯到的证词，我们祝福她，除非我们愿意承认不必要的另一个独立的启示。 The evangelist himself points to Mary as the source of his account of the infancy of Jesus, when he says that Mary kept all these words in her heart (2:19, 51).福音自己点，以玛丽为来源的，他交代了婴儿的耶稣时，他说，玛丽，更让这些话在她的心（ 2点19 ， 51 ） 。 Zahn [1] does not hesitate to say that Mary is pointed out by these expressions as the bearer of the traditions in Luke 1 and 2. zahn [ 1 ]它便毫不迟疑地说，玛丽指出，由这些表达式作为旗手的传统，在路加1和2 。
A. How did St. Luke derive his account from the Blessed Virgin?答：是怎么圣卢克源于他的帐户从圣？ It has been supposed by some that he received his information from Mary herself.它已被假定一些人认为，他收到他的信息，从玛丽自己。 In the Middle Ages he is at times called the "chaplain" of Mary [2]; J. Nirsch [3] calls St. Luke the Evangelist of the Mother of God, believing that he wrote the history of the infancy from her mouth and heart.在中世纪，他有时被称为"牧师"的玛丽[ 2 ]的J.尼尔施[ 3 ]召唤圣路加福音的天主之母，相信他写的历史，以及婴儿从她的口心。 Besides, there is the implied testimony of the Evangelist, who assures us twice that Mary had kept all these words in her heart.此外，还有一个隐含的证词福音，他们向我们保证的两倍，玛丽一直所有这些话在她的心中。 But this does not necessitate an immediate oral communication of the history of the infancy on the part of Mary; it merely shows that Mary is the ultimate source of the account.不过，这并不需要立即口头沟通的历史，初期对部分玛丽，它只是表明玛丽是最终来源，帐户内的资金。 If St. Luke had received the history of the infancy from the Blessed Virgin by way of oral communication, its presentation in the third Gospel naturally would show the form and style of its Greek author.如果圣卢克已收到的历史，以及婴儿从圣的方式，口语交际，其介绍，在第三福音，自然会表现出的形式和风格，其希腊文的作者。 In point of fact the history of the infancy as found in the third Gospel (1:5 to 2:52) betrays in its contents, its language, and style a Jewish-Christian source.这一点其实历史上的起步阶段，由于发现在第三个福音（ 1:5至2时52分）出卖，在其内容，其语言和作风，一个犹太-基督教来源。 The whole passage reads like a chapter from the First Book of Machabees; Jewish customs, and laws and peculiarities are introduced without any further explanation; the "Magnificat", the "Benedictus", and the "Nunc dimittis" are filled with national Jewish ideas.整个通道读起来就像一章，从第一本书的machabees ;犹太习俗，法规和特殊性，介绍了，没有任何进一步的解释; " Magnificat ） " ， " benedictus " ，并"很快dimittis "充满民族犹太人的思想。 As to the style and language of the history of the infancy, both are so thoroughly Semitic that the passage must be retranslated into Hebrew or Aramaic in order to be properly appreciated.至于风格和语言，历史的发展初期，都是如此彻底反犹即通过必须retranslated成希伯来语或阿拉米文，以得到妥善赞赏。 We must conclude, then, that St. Luke's immediate source for the history of the infancy was not an oral, but a written one.我们必须结束，那么，圣卢克的直接来源，为历史上的婴儿是不是口头的，但书面之一。
B. It is hardly probable that Mary herself wrote the history of the infancy as was supposed by A. Plummer [4]; it is more credible that the Evangelist used a memoir written by a Jewish Christian, possibly a convert Jewish priest (cf. Acts 6:7), perhaps even a member or friend of Zachary's family [5].乙，是很难有可能玛丽自己写的历史，以及起步阶段，由于原本是由甲立式[ 4 ] ，它是更可信表示，传道者用一本回忆录写的一个犹太人基督徒，可能是皈依犹太教牧师（参见行为6时07分） ，也许甚至成员或朋友的扎卡里的家庭[ 5 ] 。 But, whatever may be the immediate source of St. Luke's account, the Evangelist knows that he has "diligently attained to all things from the beginning", according to the testimony of those "who from the beginning were eyewitnesses and ministers of the word" (Luke 1:2).但是，无论可直接来源的圣卢克的帐户，传道者知道他是"勤政达到了所有的东西，从一开始" ，根据证词，那些"从一开始就被目击者和部长们的字" （路加福音1:2 ） 。
As to the original language of St. Luke's source, we may agree with the judgment of Lagarde [6] that the first two chapters of St. Luke present a Hebrew rather than a Greek or an Aramaic colouring.至于原文的圣卢克的来源，我们可以同意这个判断lagarde [ 6 ]说，前两章的圣卢克目前希伯来语，而不是希腊语或阿拉米文填色。 Writers have not been wanting who have tried to prove that St. Luke's written source for his first two chapters was composed in Hebrew [7].作家没有得到想要的人都试图证明说，圣路加的书面资料来源为他的前两章组成，在希伯来语[ 7 ] 。 But these proofs are not cogent; St. Luke's Hebraisms may have their origin in an Aramaic source, or even in a Greek original composed in the language of the Septuagint.但这些证据并不具说服力;圣卢克hebraisms可能起源于一种阿拉姆语源，或什至在希腊语原组成，在语言的septuagint 。 Still, considering the fact that Aramaic was the language commonly spoken in Palestine at that time, we must conclude that Our Blessed Lady's secret was originally written in Aramaic, though it must have been translated into Greek before St. Luke utilized it [8].但是，考虑到一个事实，即阿拉姆语是语言的口语常见巴勒斯坦在那个时候，我们必须结束我们的祝福夫人的秘密，原本是写在阿拉姆语，但它必须被翻译成希腊文之前，圣卢克利用它[ 8 ] 。 As the Greek of Luke 2:41-52 is more idiomatic than the language of Luke 1:4-2:40, it has been inferred that the Evangelist's written source reached only to 2:40; but as in 2:51, expressions are repeated which occur in 2:19, it may be safely inferred that both passages were taken from the same source.正如希腊路加福音2:41-52更成语比语言路加福音1:4-2:40 ，它已被推断说，传道者的书面源仅达到以2时40分，但由于在2点51分，表情重复发生在2时19分，它可以安全地推断出这两个段落都是从同一来源。
The Evangelist recast the source of the history of the infancy before incorporating it into his Gospel; for the use of words and expressions in Luke 1 and 2 agrees with the language in the following chapters [9].福音改写之源的历史，初期才将它纳入他的福音，因为使用的字和词句在路加1和第2款同意的语言在以下章节[ 9 ] 。 Harnack [10] and Dalman [11] suggest that St. Luke may be the original author of his first two chapters, adopting the language and style of the Septuagint; but Vogel [12] and Zahn [13] maintain that such a literary feat would be impossible for a Greek-speaking writer.的Harnack [ 10 ]和dalman [ 11 ]建议说，圣路加可能是原作者的他的前两章，采用语言和风格的septuagint但傅高义[ 12 ]和zahn [ 13 ]保持这样的文学壮举将不可能一希腊语为母语的作家。 What has been said explains why it is quite impossible to reconstruct St. Luke's original source; the attempt of Resch [14] to reconstruct the original Gospel of the infancy or the source of the first two chapters of the first and third Gospel and the basis of the prologue to the fourth, is a failure, in spite of its ingenuity.什么有人说，解释了为什么这是相当不可能的，以重建圣卢克的原源;企图resch [ 14 ]重建原福音的婴儿或来源的前两章的第一和第三个福音和基础。该序幕第四，是一个失败的，尽管它的巧思。 Conrady [15] believed that he had found the common source of the canonical history of the infancy in the so-called "Protevangelium Jacobi", which, according to him, was written in Hebrew by an Egyptian Jew about AD 120, and was soon after translated into Greek; it should be kept in mind, however, that the Greek text is not a translation, but the original, and a mere compilation from the canonical Gospels. conrady [ 15 ]认为他已经找到了共同的来源，典型的历史，以及起步阶段，在所谓的" protevangelium雅可比" ，其中，根据他的说法，写于希伯来语一名埃及犹太人大约公元120 ，并很快就被经过翻译成希腊文，它应该铭刻在脑海里，但是，在希腊文是不是一个翻译，但原，并简单地汇编，从典型福音。 All we can say therefore, concerning St. Luke's source for his history of the infancy of Jesus is reduced to the scanty information that it must have been a Greek translation of an Aramaic document based, in the last instance, on the testimony of Our Blessed Lady.所有我们可以说，因此，有关圣卢克的来源，他的历史，以及婴儿的耶稣是减少到仅存的资料表明，它必须有一个希腊语翻译的一个阿拉米文文件为基础，在上举例来说，就证明我们有福了淑女。
III.三。 THE VIRGIN BIRTH IN MODERN THEOLOGY维尔京出生在现代神学
Modern theology adhering to the principle of historical development, and denying the possibility of any miraculous intervention in the course of history, cannot consistently admit the historical actuality of the virgin birth.当代神学坚持原则的历史发展过程中，并否认可能发生的任何神奇的干预，在历史过程中，能不能始终承认历史现状维尔京诞生。 According to modern views, Jesus was really the son of Joseph and Mary and was endowed by an admiring posterity with the halo of Divinity; the story of his virgin birth was in keeping with the myths concerning the extraordinary births of the heroes of other nations [16]; the original text of the Gospels knew nothing of the virgin birth [17].按照现代的观点，耶稣真正的儿子约瑟夫和玛丽被赋予了一个令人钦佩的后代与光环的神;故事，他的处女诞生是符合神话有关的出生不平凡的英雄，其他国家的[ 16 〕 ;原始文本的福音一无所知的维尔京诞生[ 17 ] 。 Without insisting on the arbitrariness of the philosophical assumptions implied in the position of modern theology, we shall briefly review its critical attitude towards the text of the Gospels and its attempts to account for the early Christian tradition concerning the virgin birth of Christ.没有坚持对随意性的哲学假设隐含的立场，现代神学，我们将简要地回顾了其批判的态度，对文本的福音，并企图以户口为早期基督教的传统有关处女耶稣的诞生。
A. Integrity of the Gospel Text答：完整的福音文本
Wellhausen [18] contended that the original text of the third Gospel began with our present third chapter, the first two chapters being a later addition. wellhausen [ 18 ]认为，原文的第三个福音开始，我们目前的第三章，前两章作为一个后来添加。 But Harnack seems to have foreseen this theory before it was proposed by Wellhausen; for he showed that the two chapters in question belonged to the author of the third Gospel and of the Acts [19].但的Harnack似乎已经预见到这一理论之前，有人提议由wellhausen ;他表示，有两章中的问题，属于作者的第三个福音与该行为[ 19 ] 。 Holtzmann [20] considers Luke 1:34-35 as a later addition; Hillmann [21] believes that the words hos enouizeto of Luke 3:23 ought to be considered in the same light. holtzmann [ 20 ]认为路加福音1:34-35作为一个后来加成; hillmann [ 21 ]认为，居者有其屋的话enouizeto路加福音3时23分，必须考虑在同一轻。 Weinel [22] believes that the removal of the words epei andra ou ginosko from Luke 1:34 leaves the third Gospel without a cogent proof for the virgin birth; Harnack not only agrees with the omissions of Holtzmann and Hillmann, but deletes also the word parthenos from Luke 1:27 [23].魏内尔[ 22 ]认为，搬迁的话epei安欧ginosko从路加福音1时34分离开三福音没有一个有说服力的证据，维尔京诞生;的Harnack不仅同意与遗漏holtzmann和hillmann ，但删除了，也字parthenos从路加福音1:27 [ 23 ] 。 Other friends of modern theology are rather sceptical as to the solidity of these text-critical theories; Hilgenfield [24], Clement [25], and Gunkel [26] reject Harnack's arguments without reserve.其他朋友的现代神学是相当怀疑，以坚固这些文本批判理论; hilgenfield [ 24 ] ，克莱门特[ 25 ] ，并gunkel [ 26 ]拒绝的Harnack的论点毫无保留。 Bardenhewer [27] weighs them singly and finds them wanting.巴登黑韦尔[ 27 ]重达他们个儿，并认为他们想要的。
In the light of the arguments for the genuineness of the portions of the third Gospel rejected by the above named critics, it is hard to understand how they can be omitted by any unprejudiced student of the sacred text.在轻的论据的真实性，该部分的第三个福音拒绝了上述命名批评，但我们很难了解它们如何可以省略任何没有偏见的学生的神圣文本。
They are found in all manuscripts, translations, and early Christian citations, in all printed editions - in brief, in all the documents considered by the critics as reliable witnesses for the genuineness of a text.他们发现，在所有手稿，译本，和早期基督教的嘉奖，在所有的印刷版本-简单地说，在所有的文件，由批评家视为可靠的证人，为道地的一个文本。 Furthermore, in the narrative of St. Luke, each verse is like a link in a chain, so that no verse can be removed as an interpolation without destroying the whole.此外，在叙事的圣卢克，每首诗就像一个环节链条，使任何韵文可以删掉，作为插不破的整体。
Moreover, verses 34 and 35 are in the Lucan history what the keystone is in an arch, what a diamond is in its setting; the text of the Gospel without these two verses resembles an unfinished arch, a setting bereft of its precious stones [28].此外，小诗34和35都在绿参什么历史的基石，是一个拱形，是何等的钻石是在其设置;文本的福音，没有这两点小诗类似于一个未完成的建筑，一个设置束手无策，其宝石[ 28 ] 。
Finally, the Lucan account left us by the critics is not in keeping with the rest of the Evangelist's narrative.最后，绿参帐户，给我们留下了所批评，是不符合其余的传道者的叙述。 According to the critics, verses 26-33 and 36-38 relate the promise of the birth of the Messias, the son of Joseph and Mary, just as the verses immediately preceding relate the promise of the birth of the precursor, the son of Zachary and Elizabeth.据批评者，小诗26-33和36-38涉及的承诺诞生了messias ，儿子约瑟夫和玛丽，正如小诗立即前款涉及的承诺诞生的前兆，他们儿子的扎卡里与伊丽莎白。 But there is a great difference: the precursor's story is filled with miracles - as Zachary's sudden dumbness, John's wonderful conception - while the account of Christ's conception offers nothing extraordinary; in the one case the angel is sent to the child's father, Zachary, while in the other the angel appears to Mary; in the one case Elizabeth is said to have conceived "after those days", while there is nothing added about Mary's conception [29].但是有一个很大的不同之处：前驱的故事，是充满奇迹-作为扎卡里的突然d umbness，约翰的奇妙构想-而该帐户的基督的观念没有提供任何不平凡的，在一个案件中的天使发送到孩子的父亲，黄伟贤，而在其他的天使似乎玛丽，在一个案件，黄钱其濂说，以方已"经过这些天的" ，而没有什么补充，对玛丽的构想[ 29 ] 。 The complete traditional text of the Gospel explains these differences, but the critically mutilated text leaves them inexplicable.完全传统的文本的福音解释这些差异，但严格肢解文本使他们莫名其妙。
The friends of modern theology at first believed that they possessed a solid foundation for denying the virgin birth in the Codex Syrus Sinaiticus discovered by Mrs. Lewis and Mrs. Gibson in 1892, more accurately investigated in 1893, published in 1894, and supplemented in 1896.友现代神学起初认为，他们拥有了坚实的基础，否定维尔京出生在法典syrus sinaiticus发现，由太太刘易斯和夫人吉布森在1892年，更加准确地调查，在1893年，出版于1894年，并辅以1896年。 According to this codex, Matthew 1:16 reads: "Joseph to whom was espoused Mary the Virgin, begot Jesus who is called Christ."根据这一法典，马修1:16写着： "约瑟夫向谁是信奉玛利亚处女， begot耶稣的人是所谓的基督" 。 Still, the Syriac translator cannot have been ignorant of the virgin birth.尽管如此，叙利亚文翻译不能被无知的维尔京诞生。 Why did he leave the expression "the virgin" in the immediate context?他为什么要离开表达的"处女" ，在眼前？ How did he understand verses 18, 20, and 25, if he did not know anything of the virgin birth?他是怎样理解小诗18 ，第20和第25 ，如果他不知道的处女的诞生吗？ Hence, either the Syriac text has been slightly altered by a transcriber (only one letter had to be changed) or the translator understood the word begot of conventional, not of carnal, fatherhood, a meaning it has in verses 8 and 12.因此，无论是叙利亚文文本已稍为改变一个誊写员（只有一个字母必须要更改） ，或翻译理解字begot常规，而不是肉体，父亲，其意义已在印第8和第12条。
B. Non-historical Source of the Virgin Birth乙非历史来源维尔京诞生
The opponents of the historical actuality of the virgin birth grant that either the Evangelists or the interpolators of the Gospels borrowed their material from an early Christian tradition, but they endeavour to show that this tradition has no solid historical foundation.反对者的历史现状维尔京生育补助金，无论是福音还是interpolators的福音借用他们的物质从早期基督教传统，但他们的努力表明，这个传统一直没有坚实的历史基础。 About AD 153 St. Justin (Apol., I, xxi) told his pagan readers that the virgin birth of Jesus Christ ought not to seem incredible to them, since many of the most esteemed pagan writers spoke of a number of sons of Zeus.大约公元153圣贾斯汀（ apol.来说，我和二十一）告诉他的异教的读者，维尔京耶稣基督诞生的，不应该似乎令人难以置信他们，因为许多最尊敬的异教作家谈到了一些儿子的宙斯。 About AD 178 the Platonic philosopher Celsus ridiculed the virgin birth of Christ, comparing it with the Greek myths of Danae, Melanippe, and Antiope; Origen (c. Cels. I, xxxvii) answered that Celsus wrote more like a buffoon than a philosopher.大约公元178柏拉图式的哲学家celsus嘲笑处女耶稣的诞生，它与希腊神话的danae ， melanippe ，安提厄普;渊源（丙cels我，三十七）回答说， celsus写道越来越象一个小丑比一位哲学家。 But modern theologians again derive the virgin birth of Our Lord from unhistorical sources, though their theories do not agree.但现代神学家再从中维尔京诞生，我们的主从文保消息人士透露，虽然他们的理论并不同意。
The Pagan Origin Theory这些异教徒的起源理论
A first class of writers have recourse to pagan mythology in order to account for the early Christian tradition concerning the virgin birth of Jesus.一流的作家已求助于异教神话中，以户口为早期基督教的传统有关处女耶稣诞生的。 Usener [30] argues that the early Gentile Christians must have attributed to Christ what their pagan ancestors had attributed to their pagan heroes; hence the Divine sonship of Christ is a product of the religious thought of Gentile Christians.乌泽纳[ 30 ]认为早期gentile基督徒必须归功于基督什么异教祖先曾归因于他们的异教英雄，因此，神sonship基督的是一个产品的宗教思想的gentile基督徒。 Hillmann [31] and Holtzmann [32] agree substantially with Usener's theory. hillmann [ 31 ]和holtzmann 〔 32 〕同意大幅乌泽纳的理论。 Conrady [33] found in the Virgin Mary a Christian imitation of the Egyptian goddess Isis, the mother of Horus; but Holtzmann [34] declares that he cannot follow this "daring construction without a feeling of fear and dizziness", and Usener [35] is afraid that his friend Conrady moves on a precipitous track. conrady [ 33 ]发现，在圣母玛利亚的一个基督教仿制的埃及女神ISIS的，母亲的horus但holtzmann [ 34 ]宣称，他不能跟随这个"大胆的建筑，没有感觉的恐惧和晕眩" ，并乌泽纳[ 35 ] ，是怕他的朋友conrady动作就仓促轨道。 Soltau [36] tries to transfer the supernatural origin of Augustus to Jesus, but Lobstein [37] fears that Soltau's attempt may throw discredit on science itself, and Kreyher [38] refutes the theory more at length.索尔陶〔 36 〕试图转移超自然起源的奥古斯都以耶稣，但lobstein 〔 37 〕担心索尔陶的企图可能会诋毁科学本身，并kreyher [ 38 ]驳斥这一理论更加详细。
In general, the derivation of the virgin birth from pagan mythology through the medium of Gentile Christians implies several inexplicable difficulties:一般来说，推导维尔京诞生，从异教神话通过新闻媒介gentile基督徒意味着几个莫名其妙的困难，包括：
Why should the Christian recently converted from paganism revert to his pagan superstitions in his conception of Christian doctrines?为什么要基督教最近由paganism回复到他的异教迷信，在他的构想基督教教义？
How could the product of pagan thought find its way among Jewish Christians without leaving as much as a vestige of opposition on the part of the Jewish Christians?如何才能在产品的异教思想中找到自己的方式之一犹太基督信徒没有让人们作为一个遗迹反对党对部分犹太人基督徒？
How could this importation into Jewish Christianity be effected at an age early enough to produce the Jewish Christian sources from which either the Evangelists or the interpolators of the Gospels derived their material?怎么会这样，进口犹太教，基督教受到影响或上了年纪的早期足以产生犹太基督教来源，从哪个无论是福音还是interpolators的福音得出自己的物质？ Why did not the relatives of Christ's parents protest against the novel views concerning Christ's origin?为什么没有亲属基督的家长抗议，对小说的看法，基督的原居地？
Besides, the very argument on which rests the importation of the virgin birth from pagan myths into Christianity is fallacious, to say the least.此外，非常论据就在于输入维尔京诞生，从异教神话到基督教是谬误，但至少可以这样说。 Its major premise assumes that similar phenomena not merely may, but must, spring from similar causes; its minor premise contends that Christ's virgin birth and the mythical divine sonships of the pagan world are similar phenomena, a contention false on the face of it.其主要前提是假设类似现象不只是可以，但必须在春天从类似的原因，其未成年的前提争辩说，基督的处女出生和神话般的神圣sonships的异教世界，是类似现象，一个虚假的争论就面对它。
The Jewish Origin Theory (Isaiah 7:14)犹太起源理论（以赛亚书7时14分）
A second class of writers derive the early Christian tradition of the virgin birth from Jewish Christian influence.第二类作家获得早期基督教的传统，维尔京诞生，从犹太基督教的影响力。 Harnack [39] is of the opinion that the virgin birth originated from Isaiah 7:14; Lobstein [40] adds the "poetic traditions surrounding the cradle of Isaac, Samson, and Samuel" as another source of the belief in the virgin birth.的Harnack 〔 39 〕是认为维尔京诞生源于以赛亚书7时14分; lobstein [ 40 ]增添了"诗意的传统周边的摇篮艾萨克，黄山，塞缪尔" ，因为另一名消息人士的信仰是在维尔京诞生。 Modern theology does not grant that Isaiah 7:14, contains a real prophecy fulfilled in the virgin birth of Christ; it must maintain, therefore, that St. Matthew misunderstood the passage when he said: "Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying; Behold a virgin shall be with child, and bring forth a son," etc. (1:22-23).现代神学，不授予这以赛亚书7时14分，载有一个真正的预言实现在维尔京耶稣的诞生，它必须维持，因此，在圣马太误解通过时，他说： "现在都这样做，这可能完成了主发言由先知，说;看哪处女应与儿童，并带来了一个儿子， "等（ 1:22-23 ） 。 How do Harnack and Lobstein explain such a misunderstanding on the part of the Evangelist?如何做的Harnack和lobstein解释这种误解的部分福音？ There is no indication that the Jewish contemporaries of St. Matthew understood the prophet's words in this sense.目前并无迹象显示，犹太同时代的圣马太理解先知的话，从这个意义上讲。 Hillmann [41] proves that belief in the virgin birth is not contained in the Old Testament, and therefore cannot have been taken from it. hillmann [ 41 ]证明的信仰是在维尔京诞生，是不包含在旧约中，因此可以在没有得到它。 Dalman [42] maintains that the Jewish people never expected a fatherless birth of the Messias, and that there exists no vestige of such a Jewish interpretation of Isaiah 7:14. dalman 〔 42 〕认为，犹太人民从来没有预料父亲出生的messias ，而且不存在任何痕迹这样一个犹太人的解释以赛亚书7时14分。
Those who derive the virgin birth from Isaiah 7:14, must maintain that an accidental misinterpretation of the Prophet by the Evangelist replaced historic truth among the early Christians in spite of the better knowledge and the testimony of the disciples and kindred of Jesus.那些从中维尔京诞生，从以赛亚书7时14分，就必须保持一个偶然的错误解释的先知，由传道者所取代的历史真相，其中早期基督徒尽管出现了更好的知识和证词的弟子和亲属的耶稣。 Zahn [43] calls such a supposition "altogether fantastic"; Usener [44] pronounce the attempt to make Isaiah 7:14 the origin of the virgin birth, instead of its seal, an inversion of the natural order. zahn [ 43 ]呼吁这样一个假设的"完全神奇" ;乌泽纳[ 44 ]发音，并企图使以赛亚书7:14该产地的维尔京出生时，是不是它的印章，是一个倒置的自然秩序。 Though Catholic exegesis endeavours to find in the Old Testament prophetic indications of the virgin birth, still it grants that the Jewish Christians arrived at the full meaning of Isaiah 7:14, only through its accomplishment [45].虽然天主教训诂学努力寻找在旧约先知性的迹象维尔京诞生，但仍然赠款犹太基督信徒抵达的全部意义以赛亚书7时14分，只有通过其成绩〔 45 〕 。
The Syncretic Theory该融合理论
There is a third theory which endeavours to account for the prevalence of the doctrine of the virgin birth among the early Jewish Christians.还有第三个理论，努力帐户的流行学说维尔京之间出生的早期犹太基督徒。 Gunkel [46] grants that the idea of virgin birth is a pagan idea, wholly foreign to the Jewish conception of God; but he also grants that this idea could not have found its way into early Jewish Christianity through pagan influence. gunkel [ 46 ]赠款，这一构想的处女诞生是一个异教徒的想法，完全是外国向犹太观上帝，但他还资助这一构想不可能发现地渗透到早期犹太基督教通过异教的影响力。 Hence he believes that the idea had found its way among the Jews in pre-Christian times, so that the Judaism which flowed directly into early Christianity had undergone a certain amount of syncretism.因此，他相信，这一构想已经找到了它的出路之一犹太人前基督教时代，所以说，犹太教，其中流到直接进入早期基督教经历了一定数额的融合。 Hilgenfeld [47] tries to derive the Christian teaching of the virgin birth neither from classical paganism nor from pure Judaism, but from the Essene depreciation of marriage. hilgenfeld [ 47 ]试图从中基督教教学维尔京诞生既不是从古典paganism也从纯粹的犹太教，而是来自essene折旧的婚姻。 The theories of both Gunkel and Hilgenfeld are based on airy combinations rather than historical evidence.该理论的两个gunkel和hilgenfeld是基于Airy组合，而不是历史证据。 Neither writer produces any historical proof for his assertions.作家既不产生任何历史证明他的断言。 Gunkel, indeed, incidentally draws attention to Parsee ideas, to the Buddha legend, and to Roman and Greek fables. gunkel ，事实上，顺便提请注意parsee思路，以佛陀的传说，并以罗马和希腊寓言。 But the Romans and Greeks did not exert such a notable influence on pre-Christian Judaism; and that the Buddha legend reached as far as Palestine cannot be seriously maintained by Gunkel [48].但是，罗马和希腊人没有施加这种显着的影响，前基督教犹太教，并认为佛陀传奇达成据巴勒斯坦不能严肃维持gunkel 〔 48 〕 。 Even Harnack [49] regards the theory that the idea of virgin birth penetrated among the Jews through Parsee influence, as an unprovable assumption.甚至的Harnack [ 49 ]有关理论，这一构想的处女出生侵入其中犹太人通过parsee影响力，作为一个unprovable假设。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Immaculate Heart of the Blessed Virgin Mary The Catholic Encyclopedia, Volume XV.专为无玷圣心之圣母玛利亚天主教百科全书，体积十五。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1912. nihil obstat ， 1912年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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Untersuchungen", I, 69 sqq., Bonn, 1899; "Geburt und Kindheit Christi" in "Zeitschrift für dnt Wissensch.", IV, 1903, 15 sqq.引文中， 68 [ 30 ] " religionsgeschichtl 。 untersuchungen " ，我想， 69 sqq ，波恩， 1899 " ; geburt und kindheit圣体" ，在" ： Zeitschrift f黵wissensch二硝基甲苯染毒" ，四， 1903年， 15 sqq 。 [31] Jahrb. [ 31 ] jahrb 。 f.楼 protest.抗议。 Theol., XVII, 1891, 231 sqq. theol ，十七， 1891年， 231 sqq 。 [32] "Lehrb. dnt Theol.", I, 413 sqq., Freiburg, 1897 [33] "Die Quelle der kanonisch. Kindheitsgesch. Jesus", Göttingen, 1900, 278 sqq. 〔 32 〕 " lehrb 。 theol二硝基甲苯染毒" ，我， 413 sqq ，弗赖堡， 1897年[ 33 ] "死quelle明镜kanonisch 。 kindheitsgesch 。耶稣" ，哥廷根， 1900年， 278 sqq 。 [34] Theol. [ 34 ] theol 。 Literaturzeit., 1901, p. literaturzeit ， 1901年，页 136 [35] Zeitschr. 136 〔 35 〕 zeitschr 。 fdnt Wissensch., 1903, p. fdnt wissensch ， 1903年，页 8 [36] "Die Geburtsgeschichte Jesu Christi", Leipzig, 1902, p. 8 〔 36 〕 "死geburtsgeschichte jesu圣体" ，莱比锡， 1902年，页 24 [37] Theol. 24 〔 37 〕 theol 。 Literaturzeitung, 1902, p. literaturzeitung ， 1902页 523 [38] "Die jungfräuliche Geburt des Herrn", Gutersloh, 1904 [39] "Lehrb. d. Dogmengesch.", 3rd ed., I, 95 sq., Freiburg, 1894 [40] "Die Lehre von der übernatürlichen Geburt Christi", 2nd ed., 28-31, Freiburg, 1896 [41] "Jahrb. f. protest. 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Oldenberg, "Theol. theol " ， 1900年，四十三， 7100 ; 1901年，四十四， 235 〔 48 〕参见oldenberg ， " theol 。 Literaturzeit.", 1905, 65 sq. [49] "Dogmengesch.", 3rd ed., Freiburg, 1894, 96 literaturzeit " ， 1905年， 65平方[ 49 ] " dogmengesch " ，第3版，弗赖堡， 1894年， 96
Besides the works cited in the course of this article, we may draw attention to the dogmatic treatises on the supernatural origin of the Humanity of Christ through the Holy Ghost from the Virgin Mary especially: WILHELM AND SCANNELL, Manual of Catholic Theology, II (London and New York, 1898), 105 sqq.; 208 sqq.; HUNTER, Outlines of Dogmatic Theology, II (New York, 1896), 567 sqq.; also to the principal commentaries on Matt., i, ii; Luke, i, ii.除了工程举出在这个过程中的这篇文章，我们似乎可以得出注意采取教条主义的论文对超自然的起源人类的基督通过圣灵从圣母玛利亚尤其是：威廉和Scannell先生，手动天主教神学，二（伦敦和纽约， 1898年） ， 105 sqq 。 ; 208 sqq 。 ;猎人，大纲的教条式的神学，第二卷（纽约， 1896年） ， 567 sqq 。 ; ，也给校长评马特。 ，一，二;卢克，我第一，第二。 Among Protestant writings we may mention the tr.其中新教的著述，我们可能提的TR 。 of LOBSTEIN, The Virgin Birth of Christ (London, 1903); BRIGGS, Criticism and the Dogma of the Virgin Birth in North Am.对lobstein ，维尔京基督诞生（伦敦， 1903年） ;布里格斯，批评和教条的维尔京出生在北分结束。 Rev. (June, 1906); ALLEN in Interpreter (Febr., 1905), 115 sqq.; (Oct., 1905), 52 sqq.; CARR in Expository Times, XVIII, 522, 1907; USENER, sv Nativity in Encyclo.牧师（ 6月， 1906年） ;李鹏飞在口译（ febr. ， 1905 ） ， 115 sqq 。 ; （ 10月， 1905年） ， 52 sqq ;卡尔在阐述倍， 18 ， 522 ， 1907年;乌泽纳， sv nativity在encyclo 。 Bibl., III, 3852; CHEYNE, Bible Problems (1905), 89 sqq.; CARPENTER, Bible in the Nineteenth Century (1903), 491 sqq.; RANDOLPH, The Virgin Birth of Our Lord (1903). bibl 。三， 3852年;进益，圣经的问题（ 1905 ） ， 89 sqq ;木匠，圣经是在19世纪（ 1903 ） ， 491 sqq 。 ;伦道夫，维尔京诞生，我们的主（ 1903 ） 。