Miracles, Misc

Edited by Daniel von Wachter (International Academy of Philosophy In The Principality of Liechtenstein)
About this topic
Summary Here you find all texts about miracles that do not fit into the sibling leaf categories. In particular texts about the definition of the concept of a miracle, about the possibility of miracles, and about epistemological questions about miracles.
Key works Larmer 1988
Introductions Larmer 1988. Encyclopedia entry: McGrew 2011.
Related categories

374 found
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1 — 50 / 374
  1. On the (Near) Impossibility of Studying Intercessory Prayers for Healing.Don A. Merrell - manuscript
    The most recent and, arguably, the most scientifically rigorous study of the healing power of intercessory prayer, the so-called “STEP” (“Study of the Therapeutic Effects of Prayer”) study involved over 1,800 subjects and roughly a decade of study. Though the results did little, if anything, to lend support to the idea that prayers really can heal the sick, religious believers might remain optimistic. Two main reasons for this optimism stem from, first, a crucial missing (though practically unavoidable) study control and, (...)
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  2. The Implausibility and Low Explanatory Power of the Resurrection Hypothesis—With a Rejoinder to Stephen T. Davis.Robert Greg Cavin & Carlos A. Colombetti - 2020 - Socio-Historical Examination of Religion and Ministry 2 (1):37-94.
    We respond to Stephen T. Davis’ criticism of our earlier essay, “Assessing the Resurrection Hypothesis.” We argue that the Standard Model of physics is relevant and decisive in establishing the implausibility and low explanatory power of the Resurrection hypothesis. We also argue that the laws of physics have entailments regarding God and the supernatural and, against Alvin Plantinga, that these same laws lack the proviso “no agent supernaturally interferes.” Finally, we offer Bayesian arguments for the Legend hypothesis and against the (...)
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  3. Mary and Fátima: A Modest C-Inductive Argument for Catholicism.Tyler Dalton Mcnabb & Joseph E. Blado - 2020 - Perichoresis 18 (5):55-65.
    C-Inductive arguments are arguments that increase the probability of a hypothesis. This can be contrasted with what is called a P-Inductive argument. A P-inductive argument is an argument that shows the overall probability of a hypothesis to be more probable than not. In this paper, we put forth a C-inductive argument for the truth of the Catholic hypothesis (CH). Roughly, we take CH to be the hypothesis that the core creedal beliefs found within the Catholic Tradition are true. Specifically, we (...)
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  4. Assessing the Resurrection Hypothesis: Problems with Craig's Inference to the Best Explanation.Robert Greg Cavin & Carlos A. Colombetti - 2019 - European Journal for Philosophy of Religion 11 (2):205-228.
    The hypothesis that God supernaturally raised Jesus from the dead is argued by William Lane Craig to be the best explanation for the empty tomb and postmortem appearances of Jesus because it satisfies seven criteria of adequacy better than rival naturalistic hypotheses. We identify problems with Craig’s criteria-based approach and show, most significantly, that the Resurrection hypothesis fails to fulfill any but the first of his criteria—especially explanatory scope and plausibility.
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  5. "Res Sane Mira": Orthodox Saints and Relics Described by Protestant Pastor John Herbinius (1675).Nataliia Sinkevych - 2018 - Kyivan Academy:101-119.
    John Herbinius (1633–1679) was a well-known Lutheran theologian and writer. Living for a long time on the territory of the Polish-Lithuanian Commonwealth, he wrote a description of the religious caves of Kyiv, which was published in 1675 in Jena. Plenty of popular cults of Ruthenian spiritual life of the first half of the seventeenth century are reflected in the book. It is important to underline that Herbinius did not criticize the glorification and imitation of saints. He briefly mentioned their post-mortem (...)
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  6. La Santa Muerte and Her Interventions in Human Affairs: A Theological Discussion.Stefano Bigliardi - 2016 - Sophia 55 (3):303-323.
    This article focuses upon the popular devotion for la Santa Muerte that emerged in Mexico and is gaining a rapid increase in notoriety in the country and abroad. The first sections reconstruct in detail its protean manifestations, as well as the interpretations contained in extant scholarly investigations, popular Mexican press and other texts. The final section, adopting a fine-grained, theological-epistemological viewpoint argues that la Santa’s interventions in human affairs, essential to explain her popularity, although usually described as ‘miracles’ can be (...)
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  7. Medieval Miracles as Evidence.Caroline Bynum - 2016 - In Susan Neiman, Peter Galison & Wendy Doniger (eds.), What Reason Promises: Essays on Reason, Nature and History. De Gruyter. pp. 55-61.
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  8. The No Miracles Argument Without the Base Rate Fallacy.Richard Dawid & Stephan Hartmann - 2016 - Synthese 195 (9):4063-4079.
    According to an argument by Colin Howson, the no-miracles argument is contingent on committing the base-rate fallacy and is therefore bound to fail. We demonstrate that Howson’s argument only applies to one of two versions of the NMA. The other version, which resembles the form in which the argument was initially presented by Putnam and Boyd, remains unaffected by his line of reasoning. We provide a formal reconstruction of that version of the NMA and show that it is valid. Finally, (...)
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  9. Not a Miracle: Our Knowledge of God’s Signs and Wonders.Anselm Ramelow - 2016 - Nova et Vetera 14 (2):659-673.
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  10. The Language of the Liturgy in the Life and Miracles of William of Norwich.Heather Blurton - 2015 - Speculum 90 (4):1053-1075.
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  11. No Miracles: What Does It Mean That Science Seeks the Truth?Maria J. Frápolli - 2014 - Zagadnienia Naukoznawstwa 50 (202).
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  12. Overall and Larmer on Miracles as Evidence for the Existence of God.Frank Jankunis - 2014 - Dialogue 53 (4):585-599.
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  13. The Legitimacy of Miracle ROBERT A. LARMER Plymouth: Lexington Books, 2014. Ix + 217 Pp. $68.00. [REVIEW]Anders Kraal - 2014 - Dialogue 53 (4):737-739.
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  14. Divine Intervention and the Conservation of Energy: A Reply to Evan Fales. [REVIEW]Robert Larmer - 2014 - International Journal for Philosophy of Religion 75 (1):27-38.
    Evan Fales has recently argued that, although I provide the most promising approach for those concerned to defend belief in divine intervention, I nevertheless fail to show that such belief can be rational. I argue that Fales’ objections are unsuccessful.
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  15. Actions and Agents: Natural and Supernatural Reconsidered.Joseph A. Bracken - 2013 - Zygon 48 (4):1001-1013.
    Using a process-oriented understanding of the relation between actions and agents, the author argues that an ontological agent is the ongoing effect or by-product rather than the antecedent cause of actions. Applied to the relation between natural and supernatural in philosophical cosmology, this allows one to claim, first, that agents (whether natural or supernatural) are not sensibly perceived, but only inferred from the ongoing observation of empirical actions; second, that the distinction between the natural and the supernatural is then conceivably (...)
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  16. Pravilno Razumijevanje Evanđelja Kao Ključ Za Zdravu Evangelizaciju, Život I Službu Crkve.Ervin Budiselić - 2013 - Kairos: Evangelical Journal of Theology 1:9-32.
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  17. The Shroud of Turin: A Historiographical Approach.Tristan Casabianca - 2013 - Heythrop Journal 54 (3):414-423.
    Criteria of historical assessment are applied to the Turin Shroud to determine which hypothesis relating to the image formation process is the most likely. To implement this, a ‘Minimal Facts’ approach is followed that takes into account only physicochemical and historical data receiving the widest consensus among contemporary scientists. The result indicates that the probability of the Shroud of Turin being the real shroud of Jesus of Nazareth is very high; historians and natural theologians should therefore pay it increased attention.
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  18. Swinburne on the Resurrection: Negative Versus Christian Ramified Natural Theology.Robert Greg Cavin & Carlos A. Colombetti - 2013 - Philosophia Christi 15 (2):253-263.
    We consider the impact of negative natural theology on the prospects of Christian ramified natural theology with reference to Richard Swinburne’s argument for the Incarnation and Resurrection. We argue that Swinburne’s pivotal claim—that God would not allow deceptive evidence to exist for the Incarnation and Resurrection—is refuted by key evidence from negative natural theology. We argue, further, that Swinburne’s argument omits dominating items of evidence of negative natural theology which seem to critically weaken the probability of the Incarnation and Resurrection. (...)
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  19. Of Miracles and Metaphysics: A Pentecostal‐Charismatic and Process‐Relational Dialogue.Joshua D. Reichard - 2013 - Zygon 48 (2):274-293.
    This article is comprised of a dialogue between Pentecostal-Charismatic and Process-Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal-Charismatic theologians, is contrasted with the metaphysical naturalism of Process-Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, mutually informed by both Pentecostal-Charismatic and (...)
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  20. Spectacular Miracles: Transforming Images in Italy From the Renaissance to the Present. By Jane Garnett and Gervase Rosser. Pp. 311, London, Reaktion Books, 2013, £31.50. [REVIEW]Norman Tanner - 2013 - Heythrop Journal 54 (6):1031-1031.
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  21. Understanding the Qurʾanic Miracle Stories in the Modern Age.Isra Yazicioglu - 2013 - Pennsylvania State University Press.
    The Qurʾan contains many miracle stories, from Moses’s staff turning into a serpent to Mary’s conceiving Jesus as a virgin. In _Understanding the Qurʾanic Miracle Stories in the Modern Age_, Isra Yazicioglu offers a glimpse of the ways in which meaningful implications have been drawn from these apparently strange narratives, both in the premodern and modern era. It fleshes out a fascinating medieval Muslim debate over miracles and connects its insights with early and late modern turning points in Western thought (...)
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  22. Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles. [REVIEW]Michael Almeida - 2012 - Review of Metaphysics 65 (4):868-870.
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  23. Miracles and Science: Mora Than a Miraculous Relationship.Yiftach J. H. Fehige - 2012 - Toronto Journal of Theology 28 (1):159-163.
    A solicited response to Robert Larmer's defence of the supernaturalist model of miracles. I show why Larmer fails to make his claim plausible that there aren't any good theological reasons to turn away from the supernaturalist model of miracles.
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  24. Everyday Miracles: Results of a Representative Survey in Germany.Ina Knittel & Michael Schetsche - 2012 - Mind and Matter 10 (2):169-184.
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  25. It’s a Miracle: Separating the Miraculous From the Mundane.Michael R. Ransom & Mark D. Alicke - 2012 - 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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  26. Divine Intervention: Metaphysical and Epistemological Puzzles * by Evan Fales.M. Scott - 2012 - Analysis 72 (1):206-207.
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  27. Miracles in Enlightenment England. By Jane Shaw.Alastair Hamilton - 2011 - Heythrop Journal 52 (3):517-518.
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  28. Defining Miracles: Violations of the Laws of Nature.Morgan Luck - 2011 - Philosophy Compass 6 (2):133--141.
    Philosophers have made numerous and varied attempts to analyse the concept of a miracle. To the end, an assortment of necessary and sufficient conditions for the truth an instantiation of a miracle have been offered. In this paper we discuss one of the most common of these conditions - the violation restriction. This restriction holds that all miracles involve a violation of a law of nature.
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  29. Miracles.Timothy McGrew - 2011 - Stanford Encyclopedia of Philosophy.
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  30. Miracles and Violations: Timothy Pritchard.Timothy Pritchard - 2011 - Religious Studies 47 (1):41-58.
    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 (...)
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  31. The Philosophy of Nature, Chance, and Miracle.Adam Świeżyński - 2011 - American Journal of Theology and Philosophy 32 (3):221 - 241.
    Each and every one of us has our personal secrets, secrets which we do not disclose to outsiders. If we do decide to let an outsider into those secrets, we want to be certain that they will be properly understood and respected. Revealing our secrets to someone else is also normally preceded by a long acquaintanceship, which serves to create an atmosphere of trust. If we accept that nature, understood as the entire physical reality of the universe, contains within itself (...)
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  32. The Cambridge Companion to Miracles.Graham H. Twelftree (ed.) - 2011 - Cambridge University Press.
    This book provides students with a scholarly introduction to miracles, which also covers philosophical, medical and historical issues.
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  33. Wonder and Wondering in the Renaissance.Paul Richard Blum & Elisabeth Blum - 2010 - In Michael Funk Deckard & Péter Losonczi (eds.), Philosophy Begins in Wonder. An Introduction to Early Modern Philosophy, Theology, and Science. Pickwick.
    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.
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  34. Intellectual and Natural Order in Post-Cartesian Age.Carlo Borghero - 2010 - Rivista di Filosofia 101 (1):23-56.
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  35. A Invocação E o Culto Do Senhor Santo Cristo Em Ponta Delgada – São MiguelThe Cult of the Holy Christ of Miracles in Ponta Delgada – São Miguel.Maria Fernanda Enes - 2010 - Cultura:211-226.
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  36. Philosophy Begins in Wonder. An Introduction to Early Modern Philosophy, Theology, and Science.Michael Funk Deckard & Péter Losonczi (eds.) - 2010 - Pickwick.
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  37. The Natural Basis of Supernatural Thinking.Mathew Iredale - 2010 - The Philosophers' Magazine 48:50-52.
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  38. On Polkinghorne’s Unification of General Providence, Special Providence and Miracle.Morgan Luck - 2010 - Sophia 49 (4):577-589.
    John Polkinghorne claims there are no real distinctions between general providence, special providence and miracle. In this paper I determine whether this claim could be true given Polkinghorne’s wider account of these types of divine action. I conclude that this claim could be true, but only given a particular reading of Polkinghorne. I then defend this reading in light of two potential objections.
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  39. A Review of “The Biology of Belief: Unleashing the Power of Consciousness, Matter, and Miracles”. [REVIEW]Jeanne Olund - 2010 - World Futures 66 (5):381-385.
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  40. Miracles.George N. Schlesinger - 2010 - In A Companion to Philosophy of Religion (Second Edition). Wiley-Blackwell.
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  41. Revelation and Miracles.Thomas D. Sullivan & Sandra Menssen - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
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  42. Miracles and the New Testament.George A. Wells - 2010 - Think 9 (26):43-59.
    C.S. Lewis, the scholar of English mediaeval and Renaissance literature who died in 1963 and is still widely respected as a Christian apologist, complained that academic biblical scholars simply assume that miracles cannot have occurred in the fashion reported in the New Testament. In a lecture quoted by A.I.C. Heron 1 , he said: ‘The canon “If miraculous, unhistorical” is one they bring to their study of the texts, not one they have learned from it.’ In fact, as John Kent (...)
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  43. Do Miracles Occur?Monroe C. Beardsley & Elizabeth Lane Beardsley - 2009 - In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
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  44. Signs of God: Miracles & Their Interpretation. Mark Corner and How Much Does God Foreknow? A Comprehensive Biblical Study. Stephen C. Roy. [REVIEW]Paul Brazier - 2009 - Heythrop Journal 50 (3):521-523.
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  45. Signs of God: Miracles & Their Interpretation.Paul Brazier - 2009 - Heythrop Journal-a Quarterly Review of Philosophy and Theology 50 (3):521-523.
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  46. Arguing for Miracles in the Eighteenth-Century Public Sphere.Luke Brekke - 2009 - Eighteenth-Century Thought 4:111 - 142.
    Notions of a developing public sphere in the eighteenth century have assumed, following Jürgen Habermas, that this is a necessarily secular space in which the better argument alone would prevail. This project examines efforts by French Jansenists to use the new public sphere to argue in public that God had performed miracles through a Jansenist saint, the late deacon François de Pâris, and thus expressed His rejection of the standing order in church and state. These works, culminating in Carré de (...)
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  47. Suárez and the Question of Miracles.Norbert Brieskorn - 2009 - Revista Portuguesa de Filosofia 65 (1):1315 - 1318.
    God is the creator of the laws of nature and therefore he is able to change and to irrupt them. The suspension of one norm is completely consistent with the affirmation of the law as a whole; and therefore the miracle underlines the eternal law as valid and the fidelity of God.
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  48. Miracles and Wonders: The Development of the Concept of Miracle, 1150-1350. Michael E. Goodich.Mary Dzon - 2009 - Speculum 84 (1):146-148.
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  49. Peirce on the Method of Balancing 'Likelihoods'.Benjamin C. Jantzen - 2009 - Transactions of the Charles S. Peirce Society 45 (4):pp. 668-688.
    Framed as a critique of David Hume’s analysis of miracles, Peirce offers a sustained argument against an approach to historical inference he calls the “Method of Balancing Likelihoods‘ (MBL). In MBL the posterior probability that a disputed historical event has occurred is computed on the basis of the prior probability of that event occurring and the probability that each purported witness of the event has given accurate testimony. Peirce’s critique of this method is hierarchical: he denies that an objective probability (...)
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  50. The Miracle of Moses.C. M. Lorkowski - 2009 - Heythrop Journal 50 (2):181-188.
    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. (...)
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