157 - The Virgin Birth In the Theology Of the Ancient Church

The Virgin Birth In the Theology Of the Ancient Church
By Hans von Campenhausen
92 pp. Naperville, Ill., Alec R. Allenson, 1964. $2.85.

Von Campenhausen has become familiar to English readers by two of his books: The Fathers of the Greek Church and The Fathers of the

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Latin Church. The present monograph is on a different scale from those just mentioned which appeared in a popular German series, "Urban Bilcher." Although the book under discussion comes equipped with all the accepted trappings of scholarship, it is marked by the same lucidity and control of source material which distinguished the former works. More than this, it is an irenic contribution to the discussion of a subject which has all too often been marred by bitter recrimination.

The discussion is carried down to the fourth century. In this period the author undertakes to trace the vicissitudes of the doctrine. In the process he introduces some ideas which, while not always new, make necessary a fresh examination of some currently accepted modes of thought. Von Campenhausen has achieved this, in my opinion, by insisting that the sources be allowed to speak for themselves. He has had no idée fixe for which to use special pleading.

In his treatment of the nativity stories in the New Testament he introduces a distinction which later proves significant in the interpretation of Patristic texts. This is the use of "apologetic" and "dogmatic" to describe the accounts of Matthew and Luke, respectively.

Thus, in the early Church, Ignatius represents the "dogmatic" tendency and Justin the "apologetic." For Ignatius the birth of Christ is emphasized to counter docetic ideas. It is part of the received tradition that it was a virgin birth but this is considered a mysterion and Ignatius rests his treatment there. Justin, on the other hand, follows the Matthean trend of interpretation. That is, he attempts to remove the skandalon which the virgin birth provides. In his thought it is the fulfillment and vindication of prophecy.

Irenaeus combines remarkably the two strands of interpretation and from this proceeds to consider the necessity of the virgin birth. It is integral to his theology of recapitulation. Associated with this interpretation there is a development of typology. Thus Adam-Christ, Mary-Eve are compared and contrasted. Von Campenhausen draws on the Nag-Hammadi texts to illustrate Irenaeus' reaction against their arguments. However, the typological interpretation was developed especially in the Eastern Church in the fourth century far beyond the limits of Irenaeus.

Asceticism and popular devotion had an important part to play. In von Campenhausen's discussion of Origen we can see how these influences were checked and used. Origen defended the virgin birth against Celsus to maintain Christ's legitimacy. At the same time he was led to reject the notion that Mary was not "offended" by Christ. This he proved by reference to Scripture, "for all have sinned." In this matter Origen

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anticipated a position later adopted by Augustine in his debate with Pelagius.

It is tempting to mention other areas on which von Campenhausen has shed fresh light. His discussion of Mary as theotokos in the Eastern Church and the examination of the doctrine of aeiparthenia is most useful. For those who belong to the western tradition the author's discussion of "Later Dogmatic Developments in the West" will prove to be of considerable interest. Jerome's views on the virgin birth are well known, but the study of his theological indebtedness to the East is very revealing. The teaching of Augustine on the subject is seen to be at once more flexible and complicated. Under Ambrose's influence be has interpreted the virgin birth as proof of the sinlessness of Christ. His own asceticism has compelled him to see a carnal origin for sin. Earlier his opinion about Mary was mentioned; at the same time he is seen to have accepted the doctrine of virginitas in partu. All of this adds to the complexity of his thought but, in this matter as in many others, he has crystallized the modes of thinking for later generations.

James S. A. Cunningham
McMaster University
Hamilton, Ontario