“The incarnation is the central mystery within the Christian tradition. However, I see no reason why faith in the incarnation necessarily hinges on, or is intrinsically bound up with, a belief in a miraculous conception and birth. I respect the views of people who do believe it to be true, but I agree with the overwhelming consensus of mainstream scholarly opinion that the birth narratives are metaphorical rather than historical” (Dave Tomlinson, Re-Enchanting Christianity, 49). 

Here, Dave Tomlinson clearly rejects the orthodox teaching on the virgin birth. While some elements of the incarnation may indeed be mysterious, the account of the virgin birth in the Gospels seems to be pretty clear (Luke 1:27-28, 31, 34-35, 37-38) and has been since the Early Church took root. In 110 A.D., Ignatius writes, “Jesus Christ our God was . . . conceived in Mary’s womb . . . according to the Holy Spirit. Mary’s virginity and the One whom she brought forth . . . these are the mysteries which are commonly known throughout the entire world. Yet these things were done by God secretly.” In 125 A.D., Aristides writes, “He being the Son of God Most High, made known by the Holy Spirit, came down from above, and being born of a Hebrew virgin took on himself flesh.” In 150 A.D., Justin Martyr writes, “The Lord Jesus Christ our instructor, who was the first born of God the Father, was not born through sexual relations . . . God’s power came upon the virgin, lighting upon her while she was still a virgin, causing her to conceive . . . By the will of God, his Son, Jesus Christ was born of the virgin Mary.”

Tomlinson points to the overwhelming scholarly opinion to support his views but fails to give us any details. While there will always be some scholars who deviate from orthodox views, orthodoxy still retains a position of prominence among many scholars. Ultimately, it is not the opinion of scholars that really matters; it is whether or not the Bible teaches the virgin birth. Should a Christian be tempted to buy into Tomlinson’s assessment, they should first consider Scripture by reading the Gospel accounts. Furthermore, they must consider Scriptures that discuss Christ’s divine attributes (some of which are Christ’s own words about Himself in the gospel) including His preexistence before Creation. Ultimately, the orthodox teaching remains the best way to interpret the birth narrative of Christ, and therefore it is not surprising that this teaching became and still remains orthodox.