Hence it appears that we have in the genealogies a memorial, agreeing with indications from other sources, of the fact that in the very earliest Christian age, in Palestine, a body of Christians, numerous enough to establish upon distinct fundamental opinions two different Messianic tables of descent, considered Jesus to have been a naturally conceived human being. And no proof is furnished to us in the apostolic writings, that the Apostles would have declared this doctrine to be unchristian; it appeared so first from the point of view adopted by the authors of the histories of the birth in the first and third Gospels: notwithstanding which, however, it is treated with surprising lenity by the Fathers of the church. § 28. NATURAL EXPLANATION OF THE HISTORY OF THE CONCEPTION. If, as appears from the foregoing statements, so many weighty difficulties, philosophical as well as exegetical, beset the supranaturalistic explanation, it is well worth while to examine whether it be not possible to give an interpretation of the gospel history which shall obviate these objections. Recourse has been had to the natural explanation, and the two narratives singly and conjointly have been successively subjected to the rationalistic mode of interpretation. In the first place, the account in Matthew seemed susceptible of such an interpretation. Numerous rabbinical passages were cited to demonstrate, that it was consonant with Jewish notions to consider a son of pious parents to be conceived by the divine co-operation, and that he should be called the son of the Holy Spirit, without its being ever imagined that paternal participation was thereby excluded. It was consequently contended, that the section in Matthew represented merely the intention of the angel to inform Joseph, not indeed that Mary had become pregnant in the absence of all human intercourse, but that notwithstanding her pregnancy she was to be regarded as pure, not as one fallen from virtue. It was maintained that the exclusion of paternal participation—which is an embellishment of the original representation—occurs first in Luke in the words ἄνδρα οὐ γινώσκω (i. 34). [254] When however this view was justly opposed by the remark, that the expression πρὶν ἢ συνελθεῖν αὐτοὺς in Matthew (i. 18) decidedly excludes the participation of the only individual in question, namely Joseph; it was then thought possible to prove that even in Luke the paternal exclusion was not so positive: but truly this could be done only by an unexegetical subversion of the clear sense of the words, or else by uncritically throwing suspicion on a part of a well-connected narrative. The first expedient is to interpret Mary’s inquiry of the angel i. 34, thus: Can I who am already betrothed and married give birth to the Messiah, for as the mother of the Messiah I must have no husband? whereupon the angel replies, that God, through his power, could make something distinguished even of the child conceived of her and Joseph.