Reply to Faustus the Manichaean

⁸ This assailant of the holy Gospel need find no difficulty in the fact that Christ is called the Son of David, though He was born of a virgin, and though Joseph was not His real father; while the genealogy is brought down by the evangelist Matthew, not to Mary, but to Joseph. First of all, the husband, as the man, is the more honorable; and Joseph was Mary's husband, though she did not live with him, for Matthew himself mentions that she was called Joseph's wife by the angel; as it is also from Matthew that we learn that Mary conceived not by Joseph, but by the Holy Spirit.

But if this, instead of being a true narrative written by Matthew the apostle, was a false narrative written by some one else under his name, is it likely that he would have contradicted himself in such an apparent manner, and in passages so immediately connected, as to speak of the Son of David as born of Mary without conjugal intercourse, and then, in giving His genealogy, to bring it down to the very man with whom the Virgin is expressly said not to have had intercourse, unless he had some reason for doing so?

Even supposing there were two writers, one calling Christ the Son of David, and giving an account of Christ's progenitors from David down to Joseph; while the other does not call Christ the Son of David, and says that He was born of the Virgin Mary without intercourse with any man; those statements are not irreconcilable, so as to prove that one or both writers must be false. It will appear on reflection that both accounts might be true; for Joseph might be called the husband of Mary, though she was his wife only in affection, and in the intercourse of the mind, which is more intimate than that of the body.

In this way it might be proper that the husband of the virgin-mother of Christ should have a place in the list of Christ's ancestors. It might also be the case that some of David's blood flowed in Mary herself, so that the flesh of Christ, although produced from a virgin, still owed its origin to David's seed. But as, in fact, both statements are made by one and the same writer, who informs us both that Joseph was the husband of Mary and that the mother of Christ was a virgin, and that Christ was of the seed of David, and that Joseph is in the list of Christ's progenitors in the line of David, those who prefer the authority of the sacred Gospel to that of heretical fiction must conclude that Mary was not unconnected with the family of David, and that she was properly called the wife of Joseph, because being a woman she was in spiritual alliance with him, though there was no bodily connection.

Joseph, too, it is plain, could not be omitted in the genealogy; for, from the superiority of his sex, such an omission would be equivalent to a denial of his relation to the woman with whom he was inwardly united; and believers in Christ are taught not to think carnal connection the chief thing in marriage, as if without this they could not be man and wife, but to imitate in Christian wedlock as closely as possible the parents of Christ, that so they may have the more intimate union with the members of Christ.