The 1748 essay “Of Miracles” by David Hume was influential in leading the charge against the miraculous, thoughts that were later sharpened (though also later recanted) by Antony Flew. Insisting the laws of a natural world incompatible with the supernatural, the new atheists continue to weigh in on the subject today. With them, many Christian philosophers and scientists, who are less willing to define miracle as something that must break the laws of nature, join the conversation with an opposing gusto. Physicist and Anglican priest John Polkinghorne, for instance, suggests that miracles are not violations of the laws of nature but rather “exploration of a new regime of physical experience.”(1)
The possibility or impossibility of the miraculous fills books, debates, and lectures. What it does not fill is that moment when a person finds herself—rationally or otherwise—crying out for intervention, for help and assurance, indeed, for the miraculous. “For most of us” writes C.S. Lewis, “the prayer in Gethsemane is the only model. Removing mountains can wait.”(2) To this I would simply add that often prayer is both: both the anguished cry of Gethsemane—”please, take this from me”—prayed at the foot of an impossible mountain.
Whether this moment comes beside a hospital bed, a dying marriage, a grave injustice, or debilitating national struggle, we seem almost naturally inclined in some way to cry out for an intervening factor, something or someone beyond the known laws of A + B that sit defiantly in front of us. For my own family, like many others, our moment came with cancer. But it was complicated by well-intentioned commands to believe without doubt that God was going to take it away. When death took it away instead, like many others in our situation, our faith in miracles—and the God who gives them—were equally defeated.
Continue reading Ravi Zacharias Ministry – Misreading Creation
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