XII
My dear——,
Your letter of yesterday raises two objections, which I will do my best to meet. First, if I regard Christ as God, I ought not, you think, to stumble at the miracles, but to welcome, and even to require, them; and secondly, you are not satisfied with my definition of worship. Let me deal first with your first objection, restating it in your own words.
"I admit," you say, "that Jesus, even without miracles, would be worthy of worship in your sense of the word; but that is not the same thing as regarding Him as the Eternal Son of God, the Creative Word. I agree with Plato that there is nothing more like God than the man who is as just as man may be; but you demand more of me than this; you wish me to regard Him not as being merely 'like God' but as 'being God,' 'very God of very God.' Surely you must therefore admit that Jesus was exceptional, and not 'in the course of nature;' and the introduction into the visible world of such an exceptional and supernatural Being surely makes it antecedently probable, if not necessary, that He would bring with Him some quite exceptional phenomena in the way of evidence. The Miraculous Conception and Resurrection of Christ's Body (if only they were true) would supply just the requisite evidence that Jesus was the Creative Word, Lord over the issues of life and death. If the creative
