born of a human mother and of a divine father; they would not only be prepared for it in the case of Jesus, whom they were called on to adore as the Son of God, they would even demand and assume it. They would argue much as Tertullian argued: "If he was the son of a man, he was not the son of God; and if he was the son of God, he was not the son of a man." This argument ought to have been met by a flat denial, thus: "The mere physical and carnal union by which, according to your legends, the gods, assuming the forms of men, generated Æsculapius, Romulus, and Hercules, is not to be thought of here. When we speak of Jesus being the Son of God, we do not mean that His body was formed by God descending from heaven and assuming human shape or functions, but that His Spirit was spiritually begotten of God. It is therefore quite possible that Jesus may have been the Son of God according to the Spirit and yet the son of man according to the flesh." But instead of that, the whole truth, there came back this half-true answer. "The parentage was divine, but not of the materialistic nature you suppose: God did not assume human shape: the generation was spiritual." By these words there may have been meant at first, simply what Philo meant, that while the spiritual parentage was divine, the material parentage was human: but such an answer would leave many under the impression that the body as well as the spirit of Jesus resulted from a spiritual generation in which no human father participated. The Gentiles would naturally interpret the Philonian doctrine literally and say of Mary, as Philo had said of Sarah, that she was "pregnant when alone, and visited by God."
From a very different point of view, the ritual and hymnals of some of the Jews might facilitate the growth of the belief that Jesus was born of a virgin. For they
