"Now what Dyson and Tolkien showed me was this: that if I met the idea of sacrifice in a Pagan story I didn't mind it at all: and again, that if I met the idea of a god sacrificing himself to himself...I liked it very much and was mysteriously moved by it: again, that the idea of the dying and reviving God (Balder, Adonis, Bacchus) similarly moved me provided I met it anywhere except in the Gospels. The reason was that in Pagan stories I was prepared to feel the myth as profound and suggestive of meanings beyond my grasp even tho' I could not say in cold prose 'what it meant.'

Now the story of Christ is simply a true myth: a myth working on us in the same way as the others, but with the tremendous difference that it really happened: and one must be content to accept it in the same way, remembering that it is God's myth where the others are men's myths: i.e. the Pagan stories are God expressing himself through the minds of poets, using such images as he found there, while Christianity is God expressing himself through 'real things.'

The 'doctrines' we get out of the true myth are of course less true: they are translations into our concepts and ideas of that wh. God has already expressed in language more adequate, namely the actual incarnation, crucifixion, and resurrection."

-----C.S. Lewis

"The demands of God are understood in the Reformed tradition as the good gift of God to be received with gratitude, exercised for the welfare of all human beings, and obeyed in confidence that God's grace gives us the ability to do what God's law requires. Law, in other words, is a part of the gospel of saving grace, not something opposed to it or some alternative to it."

-----"The Confessional Nature of the Church: A Report," taken from the 209th General Assembly of the PCUSA, 1997.