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     That a miracle is something which should not be but is, which cannot be measured by common sense, which does not stand to reason, that it is something which can only be called a mystery certainly needs no reiteration here. The first substantial records of miracles are probably those attributed to Jesus Christ. These are so well known that they require no explanation so I omit discussing them here. A conspicuous example of a miracle here in Japan is probably the Tatsunokuchi Persecution of Saint Nichiren. Other examples include many by the founders of the Tenri Church, Omoto, the Konko Church, Hito no Michi (present-day Perfect Liberty), and so forth. As for miracles on a smaller scale, they are everywhere but probably only known to a few in each region or area. Interestingly, the seminal forms for the great religions seem to show hardly evidence of miracles. Still, it is certain that while they were alive, the founders of these religions manifested a considerable number of miracles, but as time has passed, miracles of the same magnitude have probably stopped manifesting.
     Due to these circumstances learned and perceptive people in existing religious groups advance academic forms such as religious philosophy, science of religion, theology, and so forth as a necessity for their own survival, as alternatives to miracles, since value does have to be shown. Needless to say, the gist of what these changes do is to make the spiritual aspects of salvation the only legitimate form of religion, to hold actual benefits in contempt, on top of which, each sect and denomination adds forms from its own traditions, so each is able to maintain their existence. However, considerate, sensible people and the cultured masses do not acquiesce to this situation, but since there is no other faith that fits their hopes, naturally as we see today the number of those without faith has increased. It should be obvious that the kind of faith contemporary peoples eagerly seek is, first of all, something that is new, something from which old robes have been discarded; something backed by actual facts, not abstract or impractical theory; something that has as its official stance intellectual or at least intelligent theory.
     Today there are some quite successful faiths. For example, there is the Narita Acala, the Inari of both Fushimi and Toyokawa, the Konpira Avatar, and one of the Nichiren affiliated groups. Indeed, these faiths probably do contribute to society but since based primarily on obtaining actual benefits, they are of a low level and do not attract people of education or the younger generation. Viewed impartially, these faiths provide satisfaction to only one section of the masses. In which case, since there are only the two types, the theoretically-based religions described first or the actual benefit faiths mentioned just above, is not the Japanese religious world a discouraging place! When we ponder what this situation may suggest, needless to say, it is the appearance of a new, idealistic religion as previously described. To say so may sound like self-praise, but there is probably no other religion that so precisely fits the hopes of this present age as World Messianity.
     To speak to the specifics of World Messianity, as religious theory, there are new, unprecedented interpretations in that such as philosophy, science, and theology. Furthermore, the defects of present-day culture are specified, the way for a new world culture is taught, and policy for the creation of a new civilized world is indicated. It would probably be fair to say that World Messianity is a religion that is more than a religion. When World Messianity is approached and closely investigated, the reaction to these claims will most likely be admiration and wonder.
     In addition, one great distinctive feature of World Messianity is that there are many miracles. Upon joining World Messianity, it will be realized that there is probably no precedent in history for so many miracles in a religion. Of course, miracles mean actual benefits, so there is no doubt that the motto of World Messianity, a world free of disease, poverty, conflict, can be constructed. I have written rather confidently, but the point is to seek out and experience World Messianity.

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“Kiseki to Shūkyō,” originally published on the front page of Eikō, Issue 146, March 5, 1952, and later reprinted while Meishu-sama still alive in the essays anthology for ministers Goshinsho: Shūkyō-hen (Divine Writings: Volume on Religion), page 292, March 25, 1954, has appeared in translation. Citation is given below for reference.