You’d need to ask someone more familiar. What I know is of the underlying philosophical principles of Christianity as a religious force and as a psychological-social force. This is understood in terms of morality as such but also as pure utility within the naturally selective evolutionary mandate faced by groups of humans in conflict with other groups of humans. And in a precarious position with regard to the horrors of the natural world, which humanity is always but a step away from descending back into.
Christianity upholds the equation I have stated before is from my view the highest equation possible, God=Truth=Love. This accords with your observations about VO and love being a supremely high form of valuing. But notice the intermedial term: Truth. Christianity does not pay mere lip service to the truth. Christ pushed for harsh truth-love even when this was not pleasant. I am the way, the truth and the life. No one comes to the Father but through me. Stuff like that. I do not come to bring peace, but to bring the sword. Truth is a sword. It is ultimately the only sword that matters.
Miracles are great, insofar as a person belives that stuff actually occurred in reality. Yeah, maybe. But every religious text has its own claims to miracles. None of us were there, so who knows? None of us knows. We need to be honest about that. I am far more concerned with what we CAN and DO know, which is the philosophical underpinnings and principles of the religions, how they function deeply within individuals and groups.
Parodites called special attention to what he called the uniquely Christian notion of original sin, the deeply essential disconnect from God:
"The Greeks thought of the self as an antagonism, a contradiction, between empirical reality, time, and desire, and on the other hand form, the eternal, etc. This contradiction is Eros, love. Eros can fall into matter, sensuality, and physical beauty, but it can also ascend the ladder of being and attain to philosophy. It thus constitutes an excess, which by its very nature cannot be absorbed in a dialectical synthesis. The Greeks made the self livable by exploding it into a series of conceptual oppositions, time and eternity, form and matter, etc. Each of these oppositions provided a vantage in which the self could orient itself within its own excess, each provided a ruling passion, a new pathos, a new mode of life, a particular kind of “subjectivity.”
The Judaeo-Christians had a whole new conception of the self. To them the contradiction which constituted the self signified not an excess, but a fundamental lack, an abyss. Why is man such a grotesque synthesis of conflicting powers, of the finite and the infinite? How is he even possible? It is because, all the way down, man is missing something. It is not the things of the earth he misses, for he is equally a temporal and earthly thing, nor the things of heaven, for he can indeed philosophize, practice justice, and achieve virtue… No, no, he is missing God. Thus they psychologically figured out a way to cohere the self. Kierkegaard is all about this, for him this “God” provides the self a leap of faith by which to cohere and bring into unity its despairing relation of the temporal and the eternal, the finite and the infinite. He himself could not figure out how exactly the religious life, how God, cohered the two parts, but I have, and I just explained why it works psychologically. The reinterpretation of the excess as a lack allows the two parts to be cohered when they are brought into a unified longing and desire for this missing thing, “God.”
The problem is, the Christian answer to the self leads to mystical annihilation in the Godhead and the Greeks, having never realized the full extent of the logic of the daemonic, ie. transcendental goods, annihilated themselves in mystical union with the cosmos or in abstract exaltation above the universe, like Plato, exhausted demonically but without an idea in which to repose and take cognizance of that fact. Nietzsche himself ended in annihilation like a good Greek, a will to power annihilated in the Will to Power."
Hence how Christianity serves as a kind of backdrop and foundation, for what must come next. This fits nicely into my topic about Good and Bad being so simple to understand. Parodites points in this direction with his notion of transcendental goods.
Christianity is about life-affirming values. Religions like Islam and Buddhism are about life-denying values. Hence the so-called miracles are at minimum another way to entice people into the fold, to get them believing and valuing in accordance with a new, higher philosophical method.