Wonder, miracle, occult science, poetry, and the epistemological implications in Renaissance authors: Marsilio Ficino, Giovanni Pico, Pietro Pomponazzi, Agrippa of Nettesheim, Giordano Bruno, Francesco Patrizi, Tommaso Campanella, Francisco Suárez.

In another paper published here, I criticized Stephen Mumford's causation-based analysis of miracles on the grounds of its failure to produce results that are consistent with ordinary intuitions. In a response to me, intended as a defence of Mumford's position, Morgan Luck finds fault with my rival approach to miracles on three grounds. In this response to Luck I argue that all three of his criticisms miss their mark. My response to Luck's final line of criticism helps shed (...) light on the difference between my approach to the definition of miracles and that due to Mumford. While my approach is driven by both metaphysical and epistemological considerations, Mumford's approach appears to be driven exclusively by metaphysical considerations. (shrink)

Stephen Mumford concludes a recent paper in Religious Studies, in which he advances a new causation-based analysis of miracles, by stating that the onus is ‘on rival accounts of miracles to produce something that matches it’. I take up Mumford's challenge, defending an intention-based definition of miracles, which I developed earlier, that he criticizes. I argue that this definition of miracles is more consistent with ordinary intuitions about miracles than Mumford's causation-based alternative. I further argue that (...) class='Hi'>Mumford has failed to demonstrate any advantages that his approach to miracles has over an intention-based approach. (shrink)

The problem I wish to investigate is the relation between science and religion, with a special focus on religion's appeal to miracles. Let us define a "miracle" simply as an event which violates at least one law of nature. I realize that the term is used in other ways. For example, it is sometimes additionally required that miracles be caused by a supernatural being. For our purposes and in the interest of economy, that further requirement can be dispensed with. (...) Alternatively, a miracle is sometimes taken to be any extraordinary event, particularly one that provides someone with a great benefit. That is certainly another use of the term in English, but not relevant to our topic, so let us disregard it. If we employ the definition initially given, that will allow us to focus on a particularly troublesome puzzle in the philosophy of science. (shrink)

Dispositional essentialism entails necessitarianism about the laws. If the laws are deterministic, that seems to make many counterfactuals vacuous. This paper proposes a way of reconciling the possibility of miracles with necessary, deterministic laws, thus permitting standard Lewis semantics for counterfactuals.

In this paper, I draw out a tension between miracles, prophecy, and Spinoza's assertions about Moses in the Theological-Political Treatise (TTP). The three seem to constitute an inconsistent triad. Spinoza's account of miracles requires a naturalistic interpretation of all events. This categorical claim must therefore apply to prophecy; specifically, Moses' hearing God's voice in a manner which does not seem to invoke the imagination or natural phenomena. Thus, Spinoza seemingly cannot maintain both Moses' exalted status and his account of miracles. (...) I consider some possible solutions, but find that they are either untrue to Spinoza's position, or would undercut his categorical argument against miracles. I therefore conclude that Spinoza leaves an unresolved tension in the TTP. (shrink)

Miracles and the problem of evil are two prominent areas of research within philosophy of religion. On occasion these areas converge, with God’s goodness being brought into question by the claim that either there is a lack of miracles, or there are immoral miracles. In this paper I shall highlight a second manner in which miracles and the problem of evil relate. Namely, I shall give reason as to why what is considered to be miraculous may be dependent upon a (...) particular response to the problem of natural evil. To establish this claim, I shall focus upon Aquinas’s definition of a miracle and a particular free-will defence, the Luciferous defence. (shrink)

In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly, I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive than Mumford’s causation-based definition.

In his bookThe Concept of Miracle and his paper ‘For the Possibility of Miracles’ Swinburne claims that there are no logical difficulties in supposing that there could be strong historical evidence for the occurrence of miracles. This claim is based on three assertions; two of which I demonstrate are only true contingently. In this paper I identify several logical difficulties regarding the possibility of attaining historical evidence for the occurrence of miracles. On the strength of these logical difficulties I (...) hope to demonstrate that there is sufficient reason to doubt Swinburne’s central claim. (shrink)

In a recent paper in Religious Studies, Clarke criticizes Mumford's definition of a miracle as it fails to recognize a supernatural agent capable of intent. Clarke believes that in order for an event to qualify as a miracle a supernatural agent must intend it. It is my aim to dismiss this qualification and demonstrate how Mumford's intent-neutral definition is less problematic. I will do this by examining each of the three cases against Mumford's definition and give reason to (...) reject Clarke's criticism and his own definition of a miracle. (shrink)

In this paper, I argue that miracles should not be defined as involving violations of natural laws. They should be defined as signs of particular volitions of the deity or of other supernatural agents. I suggest that one may, without any prior belief in the existence of such supernatural agents, reasonably come to believe that one has witnessed miracles.

James Keller recently argued that miracles in the sense of divine intervention are immoral because in such acts God would unfairly choose to help the beneficiary of the miracle over others who may be equally in need and just as deserving. I respond generally by arguing that his analysis overlooks the possibility that those who do not receive the miraculous intervention may receive other benefits of equal or greater value and that there may be purposes for miraculous intervention which transcend (...) individual benefit. More specifically, I argue that Keller's understanding of miracles does not accommodate the Christian doctrine of grace, that he does not come to grips with the evangelical purpose of miracles depicted in Christian apologetics, that his view of the context in which miracles occur is abstract and sterile in light of charismatic experience, and finally that his argument leads to the counterintuitive conclusion that the Resurrection of Christ is somehow immoral. In the light of these considerations, I argue that miracles are not immoral. (shrink)

Locke considers miracles to be crucial in establishing the credibility and reasonableness of Christian faith and revelation. The performance of miracles, he argues, is vital in establishing the “credit of the proposer” who makes any claim to providing a divine revelation. He accords reason a pivotal role in distinguishing spurious from genuine claims to divine revelation, including miracles. According to Locke, genuine miracles contain the hallmark of the divine such that pretend revelations become intuitively obvious. This paper argues that serious (...) tensions exist in Locke’s position regarding miracles, which impact on the reasonableness of the assent to Christianity which he presumes they provide. (shrink)

It is argued that miracles are best understood as natural events with supernatural causes and that such causal interaction is logically possible. Such miracles may, or may not, involve violations of natural laws. If violations of laws are possible, Humean supervenience views of laws are best avoided. Where miracles violate laws, it shows that what is naturally impossible may be actual and what is naturally necessary may not be actual. Whether or not miracles actually occur, this demonstrates that the nomic (...) modalities differ from the logical. The theory contrasts favourably with competitors and allows, contrary to an interpretation of Aquinas, that Creation would have been a miracle. (shrink)

Twenty-three years ago Robert Ayers noticed several brief and intriguing comments on miracles in the Collected Papers of Charles Sanders Peirce (CP). Working with just those scraps of information from the CP, he stitched together a rough but helpful starting point for understanding this aspect of Peirce's religious and scientific thought. In the last few years several more articles on this subject have been written, each filling in a gap left by the others: Ayers' is a theological view, based solely (...) on the CP; later articles fill out Peirce's mathematics and his logic. This paper attempts to fill in a genealogical gap by showing how his thought on miracles is directly related to his dialogues with Plato, Hume, and Lutoslawski. My resources are largely unpublished manuscripts, many of which are fragmentary. I show the relationship between these manuscripts and two key published essays, "Philosophy and the Conduct of Life" (1898), and "On the Logic of Drawing History from Ancient Documents, Especially from Testimonies" (1901), and then show how Peirce, in dialogue with Plato, exposes and overcomes the nominalistic and anti-miracle prejudices of historiography in his day. The resulting view of history is fallibilistic, realistic and evolutionary, in which miracles are not violations of laws of nature but are to be expected as evolutionary variations that form part of the ongoing self-revelation of the cosmos. Miracles, like all events in history, must not be viewed prejudicially by adherents or detractors, but must be taken into careful account in the grand induction of history and science. (shrink)

Most accounts of miracles assume that a necessary condition for an event's being miraculous is that it be, as Hume put it, “a violation of the laws of nature.” However, any account of this sort will be ill-suited for defending the major Western religious traditions because, as I will argue, classical theists should not believe in violations of the laws of nature. In place of the rejected Humean accounts, this paper seeks to develop and defend a Leibnizian conception of miracles (...) on which an event is said to be miraculous just in case we can discover its final cause but not its efficient cause. (shrink)

The claim that a miracle is a violation of a law of nature has sometimes been used as part of an a priori argument against the possibility of miracle, on the grounds that a violation is conceptually impossible. I criticize these accounts but also suggest that alternative accounts, when phrased in terms of laws of nature, fail to provide adequate conceptual space for miracles. It is not clear what a ‘violation’ of a law of nature might be, but this is (...) not relevant to the question of miracles. In practice accounts of miracle tend to be phrased in terms of God’s act not in terms of laws of nature. Finally I suggest that the a priori argument reflects an intellectual commitment that is widely held, though wrongly built into the argument itself. (shrink)

(forthcoming in Oxford Readings in the Philosophy of Religion).

In considering whether medical miracles occur, thelimits of epistemology bring us to confront ourmetaphysical worldview of medicine and nature ingeneral. This raises epistemological questions of ahigher order. David Hume's understanding of miraclesas violations of the laws of nature assumes thatnature is completely regular, whereas doctrines suchas C. S. Peirce's ``tychism'' hold that there is anelement of absolute chance in the workings of theuniverse. Process philosophy gives yet another viewof the working of nature. Physicians have noepistemological grounds for declaring any cure (...) to bemiraculous. Miracles are theological (orphilosophical) entities, and not medical entities. All physicians can do is to determine whether or nota cure is scientifically inexplicable according to thecurrent epistemological standards of medical science. As these standards change, what is currentlyunexplainable may become explainable. However, we canalso come to realize that our current explanations arein fact unsatisfactory. Our justifications ofknowledge claims about miracles will depend on ourviews about determinism and indeterminism. If theuniverse is not a deterministic one, we should be opento the possibility of encountering what appear to usas sui generis events. These would not beviolations of immutable laws of nature, butmanifestations of the true workings of nature, andcertainly causes for wonder. (shrink)

In this paper I provide an interpretation of Hobbes's account of miracles in Leviathan. Four main theses are defended: (i) that Hobbes affirms a single account of miracles, not several non-equivalent accounts, (ii) that Hobbes's main objective is political – he wants to explain how the doctrine of miracles must be understood in order for it not to pose a threat to political stability, (3) that Hobbes's discussion is not designed to undermine the doctrine of miracles (...) in its entirety, and (4) that Hobbes's considered view of miracles is compatible with the modern scientific worldview to which he is committed. (shrink)