Advent is not just about the upcoming coming of the Lord. It is about “the comings” of Lord. St. Bernard of Clairvaux speaks of “threefold coming of the Lord.”
It is my understanding, though it be through a glass darkly, that each of these comings carries with it an aspect or dimension of the fullness of the “new heaven and a new earth” spoken of in both the Old and New Testaments:
“For behold, I create new heavens and a new earth;
And the former things will not be remembered or come to mind.” (Is. 65.17)
“Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, … the first things have passed away… And He who sits on the throne said, “Behold, I am making all things new.” Rev. 21.1, 4, 5
But what does that mean?! St. Paul speaks of it as a “mystery” that, at one and the same time must be spoken of and yet cannot be expressed (1 Co. 15.51-55). It is necessary to use language (words and images and actions) that point – that are iconographic.
It is also, it seems to me, important to point out that this is, astonishingly enough, nothing more than what the universe in its entirety and in its particularity, supposed to do normally.
This turns all our definitions of normal upside down. What is normal, when it appears and is experienced, is spoken of by us as “out of the ordinary” or “miraculous.” But, it is the other way around.
A good example of this upside down way of misunderstanding and understanding is the season of Advent’s message of the “threefold coming of the Lord.” The “in breaking” or manifestation of the “new heaven and new earth” was, is, and will be occurring. (See, words fall short…) This draws us away from thinking, speaking, and acting as if the new heaven and the new earth spoken of in Scripture is “out there somewhere” or completely “yet to be.” If we relegate the fullness of the coming of the Lord totally to the future, the past, or even the present, we will miss the coming of the Lord. (Yikes. That shorts out all my circuits, inside and outside, physical and spiritual…)
We live in a world that views and responds to truth all wrong (at least most of it). What is more, we are still, internally, using upside down ways of viewing and responding to reality. So, we are being invited to live “in but not of” the world. So, it is going to always be expected (yearned for) by us but astonishing (surprising) when it actually occurs and when we realize it has already occurred but we did not have eyes to see it.
William Law speaks of the new heaven and the new earth as being kind of inbreathed with love. Each and every aspect of the spiritual and material are expressions, according to their kind, as manifestations of the love of God – of God Himself.
Nothing wills or works with God but the spirit of love, because nothing else works in God himself. The almighty brought forth all nature for this end only, that boundless love might have its infinity of height and depth to dwell and work in, and all the striving and working properties of nature are only to give essence and substance, life and strength, to the invisible hidden spirit of love, that it may come forth into outward activity and manifest its blessed powers, that creatures born in the strength, and out of the powers of nature, might communicate the spirit of love and goodness, give and receive mutual delight and joy to and from one another.
All below this state of love is a fall from the one life of God, and the only life in which the God of love can dwell. Partiality, self, mine, thine, etc., are tempers that can only belong to creatures that have lost the power, presence, and spirit of the universal Good. They can have no place in heaven, nor can be anywhere, but because heaven is lost. Think not, therefore, that the spirit of pure, universal love which is the one purity and perfection of heaven and all heavenly natures has been or can be carried too high or its absolute necessity too much asserted. For it admits of no degrees of higher or lower, and is not in being till it is absolutely pure and unmixed, no more than a line can be straight till it is absolutely free from all crookedness.
All the design of Christian redemption is to remove everything that is unheavenly, gross, dark, wrathful, and disordered from every part of this fallen world. And when you see earth and stones, storms and tempests, and every kind of evil, misery, and wickedness, you see that which Christ came into the world to remove, and not only to give a new birth to fallen man, but so to deliver all outward nature from its present vanity and evil and set it again in its first heavenly state. Now if you ask how came all things into this evil and vanity, it is because they have lost the blessed spirit of love which alone makes the happiness and perfection of every power of nature. (The Spirit of Love: Part 1, by William Law)
I love the Church year. Its rhythms and themes mysteriously penetrate me from beyond and well up from within me at the same time. But, why should that surprise me. The life of Divine/human union is, by definition, the life of paradox.
I believe we were/are designed by God to receive indications of Truth through a sensitivity to the rhythms of His grace imbedded in the fiber of the created order and our own unique image bearing soul/body life. I, personally, cannot comprehend certain aspects of God’s will and the specific ways in which I need to adjust my life without the Church Year.
When I embrace the Church Year, the Holy Spirit transforms me in ways that make the rhythms of grace that I experienced as forced into rhythms that, mysteriously, are becoming more and more unforced. A reflection that touches on one of these rhythms can be found here.
“Are you tired? Worn out? Burned out on religion?
Come to me.
Get away with me and you’ll recover your life.
I’ll show you how to take a real rest.
Walk with me and work with me—watch how I do it.
Learn the unforced rhythms of grace.
I won’t lay anything heavy or ill-fitting on you.
Keep company with me and you’ll learn to live freely and lightly.” (Matthew 11:28-30 – The Message)
There are tons of wonderful websites that offer deeply inspirational reflections on “thanksgiving” (eucharisteo) in the life of the Christian. I commend them to you. Here is my meager offering:
Thanksgiving is life-giving and expansive in nature. (Eucharisteo)
The essential characteristic of life that makes life fruit-bearing (life-giving) is love. Love is expansive and transformative, saving all it touches by embracing it with love. Nothing can stand in the way of its progress. Even the gates of hell shall not prevail against its all encompassing progress. It is the saving enlargement of the heart of the faithful who embody and proclaim this message of Life and bring within their heart — the environment of salvation (God Himself by grace) all whom God loves.
Thanksgiving is joyful in nature. (Eucharisteo)
It is not dependent on happiness or sorrow. It fills and expresses itself through them both.
It is natural, a spontaneous and unending upwelling and outpouring toward not only the beloved but all that is beloved to the beloved.
Thanksgiving is sacrificial in nature. (Eucharisteo)
It does not count life something to be protected in order to be lived rightly, but rather to be offered in order to be lived rightly.
Thanksgiving as a sacrifice is costly. Cost is not counted using the criteria of this world but of the Kingdom. According to its measurement, the cost is no cost at all. It is all profit. It is all benefit. It expresses itself through forms of paradox. In fasting and feasting the faithful are always well nourished by it. In the multifaceted prayer life of the faithful they enjoy perfect communion with the Lord. In giving and receiving the faithful are rich beyond measure. In tears and laughter the faithful celebrate unceasingly. The faithful and the creation lack nothing.
Thanksgiving is beautiful in nature. (Eucharisteo)
Thanksgiving is the outpouring of the very heart of God — His inner life of thankful tri-unity. How beautiful, therefore, is the Lord and all the Lord has made. Worthy of our thanksgiving, expressed in all the various forms recounted in Scripture, is the One Lord our God – Father, Son, and Holy Spirit, now and ever and to the ages of ages. Amen.
 And he entered the temple and began to drive out those who sold,  saying to them, “It is written, `My house shall be a house of prayer’; but you have made it a den of robbers.”  And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people sought to destroy him;  but they did not find anything they could do, for all the people hung upon his words.
John 1.14, 16
 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father…  And from his fulness have we all received, grace upon grace.
I identify in these two passages a similarity articulated in these words:
- “and he entered the temple”
- “he we teaching daily in the temple”
- “the word became flesh and dwelt among us”
- “full of grace and truth”
The temple is the place where God dwells. It is not made with the hands of human beings. It was and is fashioned by the hands of God. Into that temple God enters (breathes His presence) to dwell forever.
1 Corinthians 6.19
 Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own;  you were bought with a price. So glorify God in your body.
2 Corinthians 6.16
 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will live in them and move among them, and I will be their God, and they shall be my people.
When the passage for today says “He was … daily in the temple” it is not just saying Jesus was able to be seen in the physical temple in Jerusalem. It is saying that Jesus was daily in the temple of God – human existence. He became human and walked daily in the temple of His humanity and ours, teaching. That is to say, offering the Way, Truth, and Life of the restoration of the indwelling of God both among humans and within them.
The saving work of God (power and grace) of the death and resurrection of Jesus the Christ is often called the “atonement.” But, that term is often used be the “preacher” to take the hearer down the road of divine appeasement, satisfaction of the wrath of God, dealing with God’s offended sense of justice, etc. I would like to humbly offer the idea that the saving work of God can be found, most deeply in the faith fact that the Son of God became the Son of Man – the Incarnation. Perhaps that is the subtle implication of the all too misunderstood term “atonement.” Perhaps its true meaning can be found in the idea communicated in the passages previously noted: salvation is choosing the journey of the “re-in-temple-ment” of God in mankind and the whole created order.
Pope Francis reflects on all of this quite wonderfully,
The ancient Temple was built by human hands. There was a wish “to give God a house”, to have a visible sign of his presence among the people. With the Incarnation of the Son of God, Nathan’s prophecy to King David was fulfilled (cf. 2 Sam 7,1-29): it is not the king, it is not we who “give God a house”; rather it is God himself who “builds his house” in order to come and dwell among us, as St John wrote in his Gospel (1,14). Christ is the living Temple of the Father, and Christ himself builds his “spiritual house”: the Church, not made of material stones but rather of “living stones” (1Pt 2,5), which we are.
The Apostle Paul said to the Christians of Ephesus: you are “built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built… for a dwelling place of God in the Spirit” (2,20-22). This is a beautiful thing! We are the living stones of God’s building, profoundly united to Christ who is the keystone and also the one that sustains us. What does this mean? It means that we are the temple, we are the living Church, the living temple, and with us when we are together is also the Holy Spirit, who helps us to grow as Church. We are not alone, for we are the People of God: this is the Church!…
God is daily in His temple – you and me – or at least He seeks to be. Actually, even all human being. Are we a house of prayer? That is a question we all must ask, not matter on which side of the baptismal waters we live.
Perhaps baptism is the recapture, cleansing, rededication, and daily opportunity to, with a spirit of thanksgiving, “commune” with God. Perhaps my/our whole life of discipleship is the struggle (with fear and trembling) to live out all of this.
The rekindling of the light in the midst of the darkness.
 In him was life, and the life was the light of men.
 The light shines in the darkness, and the darkness has not overcome it.
And, therefore, what is prayer but the conversation of dynamic “at-one-ment,” the converse of love offered, received, and reciprocated. The shining converse of the light. “In-temple-ment” is for the purpose of prayer not the converse (commerce — giving and receiving) of lesser things. Perhaps that is what Jesus might have been implying: you have chosen to major on the minors or you have chosen to seek first what does not deserve to be sought first. Seek first the kingdom, My “in-temple-ment” and all of the rest of what you need will follow.
Am I “the temple of God” a house of prayer – a location where others can encounter and have converse with God? The temple of God is a/the house to which all can come and into which all who come can enter and encounter the resident God who has “tabernacled” (pitched His tent) within me? Reestablished the at-one-ness of God and man, of God and the whole universe.
Perhaps this is a good thing upon which to meditate as I enter Advent which is the preparation for the celebration of the Incarnation (the “in-temple-ment”) of the Word of God. Perhaps God was given us to repossess and rededicate the temple of God by the Maccabeans a prefiguring of the struggle of our discipleship. The light shines again and forever where there had been an oppressive darkness. The light has vanquished the darkness. Perhaps that is why the readings for today are 2nd Maccabees 4:36-37.52-59 as well as Luke 19.45-48. Perhaps feast of Hanukkah and the feast of the Incarnation (Christmas) deeply inform one another and belong together.
Some gleaned realizations on blessing.
I am no expert on the Orthodox Church and its elegant tradition. But, I have “gleaned” some realizations as a result of living alongside these wonderful folks and being blessed by them. So, I share with you what I have learned and the formation I am receiving. I pray my understanding and articulation is adequate.
The monks and nuns of the Eastern Orthodox Church ask for a blessing before and after every activity. What is more, they pray during the whole course of the activity. What is up with that?! What is, on a deeper level, really occurring? What are they seeking, in this concrete behavior, to enter into as a consistent pattern of behavior?
I have come to realize, very gradually – more gradually than I have been comfortable with on many occasions, that they are doing something to be able to do something and this doing is issuing forth from a primary way of seeing their being, the being of God, and the being of the other person and the whole creation. (It is identity driven.
The baptismal candidate, in the Episcopal Church’s rite of Baptism, is charged to “… seek and serve Christ in all persons, loving your neighbor as yourself.” I have always hearkened back to that statement as a reminder and tool for each and every encounter. It now, as a result of my meager formation by the folks in the Orthodox Church, occurs to me to be an preparation for embracing the Orthodox way of blessing.
But, the baptismal charge “seek and serve Christ” is difficult. What does the specific expression of love for my neighbor look like?! How do I, specifically locate/identify Christ Jesus somewhere in their life and relate to the person through Christ Jesus.
Knowledge of what I am to do is not enough. I need to be able to do it. Knowledge must become missional.
There are several facets to the response.
The first statement I find that I must make may be the most difficult to grasp. It is, mysteriously, the Holy Spirit who seeks, identifies, and responds to Christ Jesus in the other person. What?! The fact of the matter is, the life of the disciple is life in the dynamic life of God – Father, Son, and Holy Spirit. That means that, at one and the same time, our obedience (the exertion of our will) is also the exertion of the will of God through us. Our life is one of divine/human union that is characteristically without confusion and without separation. We dwell in the life of God.
The second statement is not so much a separate statement as much as it is a different way of saying the first statement – God’s life dwells in us. Richard Rohr has put it this way,
“The almost embarrassingly common recurrence of barren—but favored—women in the Old Testament is a brilliant metaphor for “I can’t do it, but God can—and will!” This is summed up and personified in the Virgin Mary, but it is still the same Jewish symbol. In Mary, and in us, we see our own incapacity to make spiritual things happen by our own devices, by our own intelligence, and with our own bodies; but I can receive, trust, and allow God to do it in me and through me.”
After all, Sara laughs behind the tent flap, and Mary does say “how can this be.” In other words, only God can do the very thing He commands US to do ! ! It is “not I” but the Holy Spirit in and through me Who seeks, finds, and embraces Himself in the other person. And yet it must be “I.” The life of God dwells in and expresses Himself through us. The famous “Be perfect as your Heavenly Father is perfect,” statement of Jesus in the Sermon on the Mount is another example.
These first two statements, or one statement said two different ways, means that only God can seek and serve Himself in the other person. We are co-operators with God in what only God can do and yet is ours to do. We, yet not we, do the impossible. Notice that I am saying, and quite deliberately I might add, that what I can say about my life I must realize is just as true about our life together. The “I” statements are also “we” statements.
It is the “possible impossibility” I/we encounter over and over again not only in the Old Testament, but in the New Testament as well. (By the way, making the impossible somehow possible in order to do it is a trap that the institutional church and the individual believer falls into all the time. The gospel cannot be managed in that way and remain the gospel. I/we end up proclaiming and facilitating a false gospel when I/we go that way.)
 “But I say to you that hear, Love your enemies, do good to those who hate you,
 bless those who curse you, pray for those who abuse you.
 To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not withhold even your shirt.
 Give to every one who begs from you; and of him who takes away your goods do not ask them again.
 And as you wish that men would do to you, do so to them.
 “If you love those who love you, what credit is that to you? For even sinners love those who love them.
 And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.
 And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again.
 But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish.
 Be merciful, even as your Father is merciful.
 “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven;
 give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back.”
 Let love be genuine; hate what is evil, hold fast to what is good;
 love one another with brotherly affection; outdo one another in showing honor.
 Never flag in zeal, be aglow with the Spirit, serve the Lord.
 Rejoice in your hope, be patient in tribulation, be constant in prayer.
 Contribute to the needs of the saints, practice hospitality.
 Bless those who persecute you; bless and do not curse them.
 Rejoice with those who rejoice, weep with those who weep.
 Live in harmony with one another; do not be haughty, but associate with the lowly; never be conceited.
 Repay no one evil for evil, but take thought for what is noble in the sight of all.
 If possible, so far as it depends upon you, live peaceably with all.
 Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.”
 No, “if your enemy is hungry, feed him; if he is thirsty, give him drink; for by so doing you will heap burning coals upon his head.”
 Do not be overcome by evil, but overcome evil with good.
Second, the development of this ability (or the release of the ability to put it more accurately) is excruciatingly gradual. At any one given moment, we strive – intentionally and actively in co-operation with the Holy Spirit – using 100% of the maturity we have acquired. That edge is, hopefully, a moving edge – the edge of ongoing transformation. All of this “icon-ed” for us in the growth and development of John the Forerunner, and Jesus the Son of Man who is the Son of God.
 And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.
 And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city, Nazareth.
 And the child grew and became strong, filled with wisdom; and the favor of God was upon him.
Third, the comprehensiveness of the will of God to bless in a concrete way in all situations, as articulated in the Luke and Romans passages above means that we must have our intentional gaze on the other person (their being of wellness [read “wholeness”] that God desires to call forth) and not, primarily on our own. Once again, it might help to say it a little differently. We must have come to a deep understanding and conviction that serving the wellness of the being of the other person is, in fact, the best way to serve the wellness of our own being. Or, to put it yet another way, “Humble yourselves before the Lord and he will exalt you.” (James 4.10) And, where is the Lord before Whom you humble yourself?? He is in the other person!!
So, the way of blessing another person (“true and laudable service”) is the way of finding the point of union with them. Meeting them where they are with and in the Lord Jesus – where He is with and in them. This way is the way of relinquishing our agenda(s) of measurement (timing – I’m too busy; place – going to where they are rather than demanding they meet you where you are; form – they don’t seem to be showing that they get it [bearing the fruit we think they should bear] or its not spectacular enough or people might get the wrong idea or think we have become lax in our morals [after all that is exactly what they said about Jesus]). That boils down, do you see (?), to just our way(s) of staying in control. Relinquishing that and uniting ourselves to the agenda of God – the timing, place, and form He chooses. Our best laid plans come crashing to the ground. The way of exaltation (blessing – wholeness) is the way of humility (letting go – the breaking down of our matrix of control and measurement and self-willed living).
Permit me to share a relevant word from Saint Therese of the Child Jesus,
Let me share a word from Saint Therese of the Child Jesus,
Blessed indeed will you be because of their inability to repay you.” I have noticed (and this is very natural) that the most saintly Sisters are the most loved. We seek their company; we render them services without their asking… On the other hand, imperfect souls are not sought out. No doubt we remain within the limits of religious politeness in their regard, but we generally avoid them, fearing lest we say something which isn’t too amiable… This is the conclusion I draw from this: I must seek out in recreation, on free days, the company of the Sisters who are the least agreeable to me in order to carry out with regard to these wounded souls the office of the good Samaritan.
A word, an amiable smile, often suffice to make a sad soul bloom; but it is not principally to attain this end that I wish to practice charity, for I know I would soon become discouraged: a word I shall say with the best intention will perhaps be interpreted wrongly. Also, not to waste my time, I want to be friendly with everybody (and especially with the least amiable Sisters) to give joy to Jesus and respond to the counsel He gives in the Gospel in almost these words: “When you give a dinner or a supper, do not invite your friends, or your brethren, or your relatives, or your rich neighbors, lest perhaps they also invite you in return, and a recompense be made to you. But when you give a feast, invite the poor, the crippled, the lame, the blind; and blessed shall you be, because they have nothing to repay you with, and your Father who sees in secret will reward you” (cf. Lk 14,12-14; Mt 6,4-5) What banquet could a Carmelite offer her Sisters except a spiritual banquet of loving and joyful charity?
As far as I am concerned, I know no other and I want to imitate Saint Paul who “rejoiced with those who rejoice” (Rm 12,15). It is true he wept with the afflicted and tears must sometimes appear in the feast I wish to serve, but I shall always try to change these tears into joy (Jn 16,20), since “the Lord loves a cheerful giver” (2Cor 9,7).
Lets spiral back to where we started. The monks and nuns start off with blessing. They pray for blessing all the way through. They seek a blessing to conclude. They are seeking to have the blessing that lives deep within them [the Holy Spirit] (the blessing they are indeed) to be released and find its consummation in the life of another person. They are seeking the manifestation of the Word – His ongoing incarnation.
The blessing must take concrete – incarnational – expression. What form?? This, these monks and nuns don’t know. They trust that there is such an action. This, they trust, will become known to them and they will be able to express it. The ways of God, become more and more familiar to them as they go. As they mature in the practice of beginning, continuing, and concluding with blessing. The practice is a mentor and a former of their being and doing. They have come to know a lot and can do a lot. They read the Old and New Testaments. They let the concrete examples sink in and become the new pre-conceived notions they use to “immediately” (to quote Mark’s gospel) and intuitively respond in agreement with the movement of the Holy Spirit deep within them Who is responding to His presence in the other person.
The same is true for us. The monastics are to be, in our midst and available to us as models. The monastics are not the only ones. We have such exemplary persons in our lives who are “lay monastics.” Let us learn from them. Let us, humbly recognize, that God desires for us to become such persons for others in as much as God desires to use us in this way.
Like I said, it is an excruciatingly gradual journey of learning and living out what we are learning. But, it is The Way, The Truth, and The Life.
Bless and allow yourself to be blessed.
Perhaps these gleaned realizations will be a blessing to you. I pray it is so.
The Lord have mercy and bless.
Lord, who can comprehend even one of your words? We lose more of it than we grasp, like those who drink from a living spring. For God’s word offers different facets according to the capacity of the listener, and the Lord has portrayed his message in many colors, so that whoever gazes upon it can see in it what suits him. Within it he has buried manifold treasures, so that each of us might grow rich in seeking them out.
The word of God is a tree of life that offers us blessed fruit from each of its branches. It is like that rock which was struck open in the wilderness, from which all were offered spiritual drink. As the Apostle says: They ate spiritual food and they drank spiritual drink.
And so whenever anyone discovers some part of the treasure, he should not think that he has exhausted God’s word. Instead he should feel that this is all that he was able to find of the wealth contained in it. Nor should he say that the word is weak and sterile or look down on it simply because this portion was all that he happened to find. But precisely because he could not capture it all he should give thanks for its riches.
Be glad then that you are overwhelmed, and do not be saddened because he has overcome you. A thirsty man is happy when he is drinking, and he is not depressed because he cannot exhaust the spring. So let this spring quench your thirst, and not your thirst the spring. For if you can satisfy your thirst without exhausting the spring, then when you thirst again you can drink from it once more; but if when your thirst is sated the spring is also dried up, then your victory would turn to harm.
Be thankful then for what you have received, and do not be saddened at all that such an abundance still remains. What you have received and attained is your present share, while what is left will be your heritage. For what you could not take at one time because of your weakness, you will be able to grasp at another if you only persevere. So do not foolishly try to drain in one draught what cannot be consumed all at once, and do not cease out of faintheartedness from what you will be able to absorb as time goes on. Source
What is miracle but the manifestation and realization of the truth in concrete terms. The miraculous is the norm not the exception. All creation is, when in right relationship, miraculous. There is, therefore, only one miracle — “… the Word became flesh … full of grace and truth.”
There is but one grand miracle.
It’s found where mystery dares dance
Across the dream of God
And flesh is born
As Spirit ravishes dull sod.
While the spirit touches flesh a longing is born.
It is a longing to know God.
It is a longing to taste the pleasures of his reality.
It is a crying out for help.
It is a desire for holiness,
A love for his judgments,
A grand remembrance of all his requirements.
(Celtic Devotions, by Calvin Miller, IVP, 2008)
“One is very often asked at present whether we could not have a Christianity stripped, or, as people who asked it say, ‘freed’ from its miraculous elements, a Christianity with the miraculous elements suppressed. Now, it seems to me that precisely the one religion in the world, or, at least the only one I know, with which you could not do that is Christianity. In a religion like Buddhism, if you took away the miracles attributed to Gautama Buddha in some very late sources, there would be no loss; in fact, the religion would get on very much better without them because in that case the miracles largely contradict the teaching. Or even in the case of a religion like Mohammedanism, nothing essential would be altered if you took away the miracles. You could have a great prophet preaching his dogmas without bringing in any miracles; they are only in the nature of a digression, or illuminated capitals. But you cannot possibly do that with Christianity, because the Christian story is precisely the story of one grand miracle, the Christian assertion being that what is beyond all space and time, what is uncreated, eternal, came into nature, into human nature, descended into His own universe, and rose again, bringing nature up with Him. It is precisely one great miracle. If you take that away there is nothing specifically Christian left. There may be many admirable human things which Christianity shares with all other systems in the world, but there would be nothing specifically Christian. Conversely, once you have accepted that, then you will see that all other well-established Christian miracles—because, of course, there are ill-established Christian miracles; there are Christian legends just as much as there are heathen legends, or modern journalistic legends—you will see that all the well-established Christian miracles are part of it, that they all either prepare for, or exhibit, or result from the Incarnation. Just as every natural event exhibits the total character of the natural universe at a particular point and space of time; so every miracle exhibits the character of the Incarnation.” God in the Dock: Essays on Theology and Ethics, by C.S. Lewis, Wm. B. Eerdmans Publishing, September 30, 1994