Monday, December 10, 2018
Now it is no accident that for us the Virgin birth is paralleled by the miracle of which the Easter witness speaks, the miracle of the empty tomb.
The two miracles belong together.
They constitute, as it were, a single sign, the special function of which, compared with other signs and wonders of the New Testament witness, is to describe and mark out the existence of Jesus Christ, amid the many other existences in human history, as the human historical existence in which God is Himself, God is alone, God is directly the Subject, the temporal reality of which is not only called forth, created, conditioned and supported by the eternal reality of God, but is identical with it.
The Virgin birth at the opening and the empty tomb at the close of Jesus’ life bear witness that this life is a fact marked off from all the rest of human life, and marked off in the first instance, not by our understanding or our interpretation, but by itself.
Marked off in regard to its origin: it is free of the arbitrariness which underlies all our existences.
And marked off in regard to its goal: it is victorious over the death to which we are all liable.
Only within these limits is it what it is and is it correctly understood, as the mystery of the revelation of God.
It is to that mystery that these limits point — he who ignores them or wishes them away must see to it that he is not thinking of something quite different from this.
from Karl Barth, “The Miracle of Christmas”, Church Dogmatics I.2, page 182