44._ Miracles

The demanded radical transformation to enter the Kingdom can seem, and is, in fact, impossible for the men. It supposes not only a good moral disposition but real capacities that exceed our possibilities overwhelmingly. But Jesus announces, with his words and his facts, that that miracle will be possible by means of the power of the grace of God: "the blind we will see, the cripples we will walk, the lepers we will be clean, the deaf people we will hear, the deads we will revive, and all we will receive the lessons of the Spirit", if we are arranged to welcome it.

In gospels many "miracles" done by Jesus are narrated, like signals that he was the deposit taker of the power of God. It is possible that he has practiced some treatments or actions --explicable objectively--, that the observers of that time and circumstances considered miraculous, exaggerated later when narrating them "of mouth in mouth" in the oral traditions that took shelter in the evangelical writings.

What we do not have to believe is that they were direct interventions of a God "deist", "miraclemongering". The gifts of the Kingdom are not these concrete treatments; if were thus, how it is that they were only granted to few? They are really allegorical stories, significant of the great gift of salvation and transformation for the eternal life that the Kingdom will bring for all the men, and of which Jesus has the mission and the power to give it. They are not the temporary, secondary goods, however they seemed valuable to us, which God offers to us, nor what we have to request to him, but the great gift of the eternal life, that makes superfluous all the others, and that are what God wants to give us in answer to our stingy requests, since we "do not know to request what it agrees to us".

The greater one of the miracles: the one of the resurrection of Lazarus, symbolically announces the resurrection of all the men. Jesus cries, not like man only, but in authentic representation of God. God cries by the tragic destiny of His creatures, by their least and ephemeral condition, their sacrifice "in altars of the process", in "altars of same God". God supports with us, feels our pain before the futility of our existence, before the death; and He brings the resurrection to a new life, but not like a vague and remote consoling promise, but here and now, in Jesus, since He "is" the resurrection and the life, not only for his friend, but for all.

It is the answer to the complaint of Martha: "If there were you here been, my brother would not have died"; and also the answer to this same complaint in its typical universal version: "If God existed, this would not have happened".

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