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268 to the Miraculous Conception. No mention is made of it in any of the numerous Epistles of St. Paul; nor in any of his speeches, nor in those of St. Peter, recorded in the Acts of the Apostles, nor in any part of that book; nor in the Epistles of St. John, St. James, St. Peter, St. Jude; nor in the Apocalypse; nor in the Gospels of St. Mark and St. John! Even the two Gospels that mention it contain no evidence that it was known to any of the disciples during the life-time of Jesus, and one of these (Luke iii. 23) traces the genealogy of Jesus from Joseph and expressly declares that He "was supposed" to be "the Son of Joseph." This negative evidence becomes all the more weighty if you consider how very natural it was, and I may almost say inevitable, that the story of a Miraculous Conception should speedily find its way into the traditions of the early Church. The causes that worked toward this result were, first, Old Testament prophecy; secondly, traditions and expressions current among a certain section of the Jews; thirdly, the preconceptions of pagan converts.

Recall to mind what was said in a previous letter concerning the importance attached by the earliest Christians to the argument from prophecy. Now there is a prophecy in Isaiah which, if separated from its context, might seem to point to nothing but the Miraculous Conception of the Messiah: "The Lord himself shall give you a sign: behold a virgin shall conceive and bear a son and shall call his name Immanuel." But a careful study of the context puts the matter in a quite different light. Isaiah (vii. 10—viii. 4) is promising to King Ahaz