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Miracles

Edited by Daniel von Wachter (International Academy of Philosophy)
About this topic
Summary The term ‘miracle‘ is taken from ordinary discourse and from religious texts such as the Bible. The most typical examples are cases like God healing a blind man or raising a man from the dead, where God visibly intervenes in the ordinary course of things. Philosophers tend to not consider cases of men, for example the apostles, performing miracles or assume that in these God is the main agent too. However, there are controversial debates about how and how wide the concept of a miracle should be defined. Some define a miracle as not involving a divine intervention, others accept that the concept of a miracle implies a divine intervention and therefore claim that miracles are impossible. Much discussed is the relationship between miracles and the laws of nature.
Key works Larmer 1998 contains articles by various authors with various views.
Introductions Larmer 1988 introduces the debate about miracles, criticising David Hume and defending the possibility of miracles.
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Subcategories:See also:History/traditions: Miracles
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  1. Nathan A. Jacobs (2008). On “Not Three Gods”—Again: Can a Primary‐Secondary Substance Reading of Ousia and Hypostasis Avoid Tritheism? Modern Theology 24 (3):331-358.
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  2. Mark D. Alicke & Michael R. Ransom (2012). It's a Miracle: Separating the Miraculous From the Mundane. Archive for the Psychology of Religion 34 (2):243-275.
    What aspects and features of events impel people to label them as miraculous? Three studies examined people’s miracle conceptions and the factors that lead them to designate an event as a miracle. Study 1 identified the basic elements of laypersons’ miracle beliefs by instructing participants to define a miracle, to list five events that they considered miraculous, and to state what they believed to be the purpose of miracles. Results showed that individuals tend to view miracles as highly improbable and (...)
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  3. Diogenes Allen (1974). Miracles Old and New. Interpretation 28 (3):298-306.
    ... we are to look to God for what which only he can give. If it is available elsewhere, we are not to ask for it even though he can provide it. One thing which only he can give us is genuine goodness or holiness . .. and another is his Kingdom.
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  4. Michael Almeida (2012). Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles. Review of Metaphysics 65 (4):868-870.
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  5. H. E. Baber (2013). Eucharist: Metaphysical Miracle or Institutional Fact? [REVIEW] International Journal for Philosophy of Religion 74 (3):333-352.
    Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood in this way it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ where the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ (...)
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  6. Miguel A. Badia Cabrera (2004). Wallace, Robert.“Observations on the Account of the Miracles of the Abbe Paris (Nota Introductoria, Transcripcion Del Manuscrito Original En Ingles y Traduccion Al Espanol de Este).”. Dialogos 83:209-223.
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  7. David Basinger (2011). I What is a Miracle? In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up. 19.
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  8. David Basinger (1986). Philosophy and Miracle the Contemporary Debate. Monograph Collection (Matt - Pseudo).
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  9. Wendell Berry (2006). Life Is a Miracle. The Chesterton Review 32 (1-2):223-226.
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  10. Stefano Bigliardi (2014). Above Analysis and Amazement: Some Contemporary Muslim Characterizations of 'Miracle' and Their Interpretation. Sophia 53 (1):113-129.
    This article aims at contributing to the study of miracles on multiple levels. First, it provides an update on current scholarship in contemporary Muslim interpretations of miracles by summarizing and comparing some positions that, despite their originality and/or potential influence on the wider Muslim readership, are not normally taken into account in a number of recent reconstructions of the concept within Islam. Second, it proposes some complementary philosophical interpretations of those positions, interpretations that involve identifying similarities and commonalities among the (...)
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  11. Barry L. Blackburn (2011). 6 The Miracles of Jesus. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up. 113.
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  12. Robert Bogešić (2007). Stanko JAMBREK (Priređivač), Leksikon Evanđeoskoga Kršćanstva. Kairos: Evanđeoski Teološki Časopis 1 (2):355-357.
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  13. Pierre Boglioni (2005). Saints, Miracles Et Hagiographie Chez Guillaume d'Auvergne. In Franco Morenzoni & Jean-Yves Tilliette (eds.), Autour de Guillaume d'Auvergne (+1249). Brepols.
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  14. Daniel Bonevac (2011). The Argument From Miracles. Oxford Studies in Philosophy of Religion 3:16-40.
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  15. Marcus J. Borg (forthcoming). Book Review: Jesus the Miracle Worker. [REVIEW] Interpretation 54 (2):213-213.
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  16. Carlo Borghero (2010). Intellectual and Natural Order in Post-Cartesian Age. Rivista di Filosofia 101 (1):23-56.
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  17. Benoît Bourgine (2010). Le miracle dans la théologie fondamentale classique. Recherches de Science Religieuse 4 (4):497-524.
    Que faire des miracles ? Cette question a passablement embarrassé la théologie catholique au cours des dernières décennies. Il est vrai que l’héritage des siècles passés n’était pas simple à recevoir. Longtemps, l’apologétique classique a fait jouer aux miracles un rôle qu’ils ne pouvaient remplir, celui d’argument péremptoire en faveur de la foi.Le présent essai tente de confronter les lacunes de l’apologétique classique aux ressources de la tradition théologique, en fonction de la situation nouvelle créée par les exigences critiques de (...)
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  18. Fiona Bowie (2011). 9 Miracles in Traditional Religions. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up. 167.
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  19. Robert Brecher (1984). The Great Debate on Miracles. Philosophical Studies 30:262-266.
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  20. Colin Brown (2011). 15 Issues in the History of the Debates on Miracles. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up. 273.
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  21. Ervin Budiselić (2013). Pravilno Razumijevanje Evanđelja Kao Ključ Za Zdravu Evangelizaciju, Život I Službu Crkve. Kairos: Evanđeoski Teološki Časopis 1:9-32.
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  22. Arnold Burms (2012). Faith and Supernatural Miracles. Tijdschrift Voor Filosofie 74 (2):299-303.
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  23. R. M. Burns (1985). Colin Brown. Miracles and the Critical Mind. Pp. Viii+ 388.(Exeter: Paternoster Press, 1984.)£ 14.20. Religious Studies 21 (3):427-429.
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  24. Rodolphe Calin (2005). The Exception of Testimony. Levinas Studies 1:73-97.
    There is witness, a unique structure, an exception to the rule of being, irreducible to representation, only of the Infinite (OB 146). It is with this excessive phrase that Levinas collects his thoughts on testimony. How are we to understand this excess? If the phrase is excessive, it is not an exaggerated phrase — not a phrase which, by its very exaggeration, would hold that testimony achieves its supreme signification in religious experience. It is not a question here of giving (...)
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  25. M. -A. Calvet (2004). Miracles À Antioche d'Après l'Histoire de Théodoret de Cyr. Topoi:507-517.
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  26. Virginie Caruana (forthcoming). Les Miracles de la Volonte. Revue Internationale de Philosophie.
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  27. Charles Cassini (2013). Is Hume's Critique of Induction Self‐Defeating? Heythrop Journal 55 (1).
  28. G. K. Chesterton (1983). Miracles and Modern Civilisation. The Chesterton Review 9 (3):197-201.
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  29. Hitchens Christopher (2004). Less Than Miraculous. Free Inquiry 24 (2):14.
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  30. Corneliu Constantineanu (2009). Činiti Djela Istinske Ljubavi: Konkretna Očitovanja Trajnoga Utjelovljenja Evanđelja. Kairos: Evanđeoski Teološki Časopis 1:35-48.
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  31. H. -T. Conus (1994). Les Miracles Et la Vie Chrétienne. Nova Et Vetera 69 (1):33-46.
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  32. D. Corner (1996). J Houston, Reported Miracles. Philosophical Investigations 19:98-102.
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  33. A. Cover (1999). 39 Miracles and (Christian) Theism. In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell Publishers. 6--334.
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  34. Jan Cover (1999). Miracles and Christian Theism. In Michael Murray (ed.), Reason for the Hope Within. Eerdmans. 345--373.
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  35. Arthur Hazard Dakin (1934). Von Hügel and the Supernatural. Society for Promoting Christian Knowledge.
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  36. Raymond Van Dam & Mirko D. Grmek (1995). Saints and Their Miracles in Late Antique Gaul. History and Philosophy of the Life Sciences 17 (1):173.
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  37. Stephen T. Davis (1983). Logic and the Nature of God. Macmillan.
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  38. Ralph Del Colle (2011). I 3 Miracles in Christianity. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up.
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  39. P. Delooz (1998). Questions aux théologiens après une enquête sur des miracles. Revue Théologique de Louvain 29 (2).
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  40. Alexander J. Denomy & J. Brückmann (1959). An Old French Poetic Version of the Life and Miracles of Saint Magloire. Mediaeval Studies 21 (1):53-128.
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  41. Dylan Dodd (2009). Quasi-Miracles, Typicality and Closeness. Synthese 179:351-360.
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  42. J. Dore (2000). La Signification des Miracles de Jésus. Revue des Sciences Religieuses 74 (3):275-291.
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  43. Mgr Joseph Doré (2010). La portée révélatrice des miracles de Jésus. Recherches de Science Religieuse 4 (4):559-579.
    Une première partie se donne pour tâche de faire apparaître que, loin de tout miser sur le caractère extra-ordinaire et merveilleux des « miracles » de Jésus, les récits évangéliques frappent plutôt par la « réserve » et la « discrétion » avec lesquelles ils rapportent ces actions étonnantes.Il est alors en un second temps possible, en référence à la Résurrection du même Jésus, de préciser non seulement en quoi lesdits miracles peuvent être tenus pour révélateurs de Dieu, mais plus (...)
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  44. Homer Dubbs (1950). Miracles-A Contemporary Attitude'. Hibbert Journal 48:159-62.
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  45. M. Durrant (1997). Houston, J.-Reported Miracles. Philosophical Books 38:66-66.
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  46. Evan Fales (2013). Is a Science of the Supernatural Possible? In Massimo Pigliucci & Maarten Boudry (eds.), Philosophy of Pseudoscience: Reconsidering the Demarcation Problem. University of Chicago Press. 247.
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  47. Antony Flew (1971). The Concept of Miracle. Philosophical Books 12 (2):28-29.
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  48. Gavin Flood (2011). IO Miracles in Hinduism. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up. 184.
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  49. R. Foulkes (1998). Oscar Wilde: Myths, Miracles, and Imitations. By John Stokes. The European Legacy 3:113-113.
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  50. Paul Gardiner (1995). The Place of Miracles in Canonization: With Reference to Mary MacKillop's Cause. Australasian Catholic Record 72 (1):29.
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