Jesus’ birth usually gets far more attention than its role in the New Testament warrants. Christmas looms large in our culture, outshining even Easter in the popular mind.
Yet without Matthew 1-2 and Luke 1-2 we would know nothing about it. Paul’s gospel includes Jesus’ Davidic descent (Rom. 1:3), but apart from that could exist without mention of his birth. One can be justified by faith with no knowledge of it. Likewise, John’s wonderful theological edifice has no need of it: God’s glory is revealed not in the manger; but on the cross.
If you try to express any New Testament theology without Jesus’ death and resurrection, you will find it cannot be done. “Man shall live for evermore,” says the song, “because of Christmas Day.” No, replies the New Testament; because of Calvary, Easter and Pentecost.
Nevertheless, the birth stories have become a test case in various controversies. If you believe in miracles, you believe in Jesus’ miraculous birth; if you don’t, you don’t. Both sides turn the question into a shibboleth, not for its own sake but to find out who’s in and who’s out.
The problem is that “miracle,” as used in these controversies, is not a biblical category. The God of the Bible is not a normally absent God who sometimes “intervenes.” This God is always present and active, often surprisingly so… CLICK HERE TO READ MORE OF THIS ARTICLE
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