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

371 found
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1 — 50 / 371
  1. Miracles, Laws of Nature and Causation--II.Robert Merrihew Adams - 1992 - Aristotelian Society 66 (66):207--224.
  2. Miracles and Physical Impossibility.Dennis M. Ahern - 1977 - Canadian Journal of Philosophy 7 (1):71 - 79.
    WHILE THERE IS AGREEMENT AMONG MANY (BUT NOT ALL) THEOLOGIANS AND PHILOSOPHERS THAT A MIRACULOUS EVENT SHOULD BE CONCEIVED IN OPPOSITION TO THE NATURAL ORDER, THERE IS DISAGREEMENT ABOUT WHY THIS OPPOSITION MUST BE PRESENT. IN THIS PAPER I EXAMINE ANTONY FLEW’S EXPLANATION OF HOW AND WHY MIRACLES AND NATURE ARE OPPOSED, SUGGESTING THAT HIS ACCOUNT IS, AS IT STANDS, PROBLEMATICAL AND IN NEED OF REVISION. I ARGUE THAT IF MIRACLES ARE TO BE THOUGHT OF AS SUPERNATURAL INTERVENTIONS INTO THE (...)
  3. Miracles Old and New.Diogenes Allen - 1974 - 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.
  4. Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles.Michael Almeida - 2012 - Review of Metaphysics 65 (4):868-870.
  5. Martin on Miracles.Michael Almeida - 2007 - Philo 10 (1):27-34.
    Michael Martin introduces a non-Humean conception of miracles according to which miracles are events that need not violate a law of nature and are brought about by the exercise of a possibly non-theistic, supernatural power. Call those m-miracles. I consider Martin’s argument that the occurrence of an m-miracle would not confirm the existence of God. Martin presents an interesting argument, but it does not establish that m-miracles would not confirm the existence God. I argue that, on the contrary, it is (...)
  6. Biblical Criticism and the Resurrection.William P. Alston - 1997 - In Stephen Davis, Kendall T., O.’Collins Daniel & Gerald (eds.), The Resurrection. Oxford Up. pp. 148-183.
  7. C. S. Peirce on Miracles.Robert H. Ayers - 1980 - Transactions of the Charles S. Peirce Society 16 (3):242 - 254.
    THIS ARTICLE CONTAINS AN EXPLICATION OF THE FOLLOWING: (1) PEIRCE’S USAGE OF THE TERM "MIRACLE"; (2) HIS CRITIQUE OF HUME AND MILL WITH RESPECT TO PROBABILITY AND INDUCTION; (3) HIS CONCLUSION THAT SCIENCE CAN NEITHER DENY NOR AFFIRM MIRACLES, AND (4) HIS CLAIM THAT MIRACLES ARE INTRINSIC ELEMENTS OF A GENUINE RELIGION. THE CONCLUSION IS THAT IN (4) "MIRACLES" REFERS NOT TO INTERFERENCE IN NATURE BY A "DEUS EX MACHINA" BUT TO THE APPEARANCE OF CREATIVE EVENTS AND GENIUSES IN HISTORY (...)
  8. On Miracles and Some Other Matters.P. A. B. - 1925 - Modern Schoolman 1 (4):9-10.
  9. Miracles and Ghazali's First Theory of Causation.Raja Bahlul - 1990 - Philosophy and Theology 5 (2):137-150.
    In the 17th Discussion of his Tahafut al-Falasifah (“Incoherence of the Philosophers”), Ghazali presents two theories of causation which, he claims, accommodate belief in the possibility of miracles. The first of these, which is usually taken to represent Ghazali’s own position, is a form of occasionalism. In this paper I argue that Ghazali fails to prove that this theory is compatible with belief in the possibility of miracles.
  10. Faith Healing in Late Byzantium: The Posthumous Miracles of the Patriarch Athanasios I of Constantinople by Theoktistos the Stoudite. Alice-Mary M. Talbot.Barry Baldwin - 1984 - Speculum 59 (3):702-704.
  11. Teilhard and the Supernatural.Eulalio R. Baltazar - 1966 - Baltimore: Helicon.
  12. Miracles, Evil and Justified Belief: Further Clarification.David Basinger - 1995 - Sophia 34 (2):58 - 62.
    In an ongoing dialogue, Robert Larmer and I have been discussing whether the undisputed occurrence of certain conceivable events--for instance, astonishing healings--could require all honest, thoughtful individuals to acknowledge that God has supernaturally intervened in earthly affairs. I have not denied that a theist could justifiably consider the occurrence of certain possible (or even actual) events to be strong evidence for theism. But in this essay I continue to deny that the occurrence of any conceivable event would require the acknowledgement (...)
  13. Miracles and Natural Explanations.David Basinger - 1987 - Sophia 26 (3):22 - 26.
    IN A RECENT DISCUSSION ON THE MIRACULOUS, ROBERT LARMER ARGUES THAT THERE ARE CONCEIVABLE OCCURRENCES FOR WHICH IT WOULD BE MOST REASONABLE TO BELIEVE NO NATURAL EXPLANATION WILL BE FORTHCOMING. IN RESPONSE I ARGUE THAT THERE ARE NO SUCH OCCURRENCES. IT IS, IN PRINCIPLE, ALWAYS JUSTIFIABLE TO MAINTAIN THAT ANY CONCEIVABLE EVENT IS THE PRODUCT OF SOLELY NATURAL CAUSAL FACTORS.
  14. Miracles as Violations: Some Clarifications.David Basinger - 1984 - Southern Journal of Philosophy 22 (1):1-7.
    SINCE THE TIME OF HUME, A MIRACLE HAS MOST FREQUENTLY BEEN DEFINED IN PHILOSOPHICAL CIRCLES AS A VIOLATION OF A NATURAL LAW CAUSED BY A GOD. I ARGUE THAT THERE IS A MEANINGFUL SENSE IN WHICH IT CAN BE SAID THAT A NATURAL LAW HAS BEEN VIOLATED. BUT I FURTHER ARGUE THAT SINCE AN EVENT CAN ONLY BE A VIOLATION IN THIS SENSE IF IT IS NOT CAUSED BY A GOD, NO MIRACLE CAN BE SAID TO BE A VIOLATION OF (...)
  15. Flew, Miracles and History.David Basinger - 1983 - Sophia 22 (2):15 - 22.
    ANTONY FLEW HAS ARGUED THAT THE HISTORIAN MUST MAINTAIN WITH RESPECT TO ANY ALLEGED MIRACLE WHICH IS INCOMPATIBLE WITH CURRENT NOMOLOGICALS THAT THE EVENT DID NOT IN FACT OCCUR AS REPORTED. I ARGUE THAT THE LINE OF REASONING HE USES TO SUPPORT THIS STANCE IS MUCH MORE SUBTLE AND CONVINCING THAN MOST OF HIS CRITICS HAVE ACKNOWLEDGED. BUT I CONCLUDE IN THE LAST ANALYSIS THAT HIS ARGUMENT IS UNSOUND.
  16. Christian Theism and the Concept of Miracle: Some Epistemological Perplexities.David Basinger - 1980 - Southern Journal of Philosophy 18 (2):137-150.
    MANY ORTHODOX CHRISTIAN THEISTS CLAIM THAT THEY HAVE IDENTIFIED (OR AT LEAST HAVE THE CAPACITY TO IDENTIFY) OBSERVABLE PHENOMENA AS MIRACULOUS. I ARGUE THAT, ALTHOUGH THE CHRISTIAN THEIST CAN SUCCESSFULLY CIRCUMVENT THE STANDARD HUMEAN EPISTEMOLOGICAL BARRIER, HE CAN STIPULATE NO OBJECTIVE CRITERIA FOR THE IDENTIFICATION OF A MIRACULOUS OCCURRENCE, EVEN IF IT IS GRANTED THAT THE CHRISTIAN GOD EXISTS AND THAT THE CHRISTIAN CANON ACCURATELY DESCRIBES HOW THIS BEING RELATES TO OUR PHYSICAL UNIVERSE. I CONCLUDE, ACCORDINGLY, THAT ’MIRACLE’ MUST NECESSARILY (...)
  17. Do Miracles Occur?Monroe C. Beardsley & Elizabeth Lane Beardsley - 2009 - In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
  18. The Devil's Lying Wonders.John Beaudoin - 2007 - Sophia 46 (2):111 - 126.
    That demonic agents can work wonders is a staple of much Judeo-Christian theology. Believers have proposed various means by which the Devil’s work can be distinguished from the miracles wrought by God, primarily so that no one is led astray by the Devil’s ’lying wonders.’ I consider the likelihood of our using the suggested criteria with any success. Given certain claims about the demonic nature and certain facts about the way theists often handle the problem of inscrutable evil, it seems (...)
  19. Natural Uniformity and Historiography.John Beaudoin - 2006 - Philosophia Christi 8 (1):115 - 123.
    According to some, the historian must for working purposes assume that nature is uniform, i.e., that miracles do not occur. For otherwise, it is suggested, he may place no confidence in the historical reliability of the records and artifacts on which he relies: such confidence can exist only where it is assumed, for example, that ink marks in the form of words do not sometimes appear spontaneously on old bits of paper. In this article I spell out this methodological thesis (...)
  20. Replies to Evan Fales: On God's Existence.W. David Beck - 2001 - Philosophia Christi 3 (1):49 - 50.
    In this response to Evan Fales’s review article of ’In Defense of Miracles’ in this same issue, I argue briefly that all of his objections to my statements of the cosmological, teleological and moral arguments are mistaken.
  21. Replies to Evan Fales: On History and Miracles.Francis J. Beckwith - 2001 - Philosophia Christi 3 (1):42 - 45.
    This article is a response to Evan Fales’s critique of Francis Beckwith’s chapter ’Philosophia Christi’ Series 2, 3.1 2001) that appeared in the 1997 book, ’In Defense of Miracles’ (InterVarsity Press, 1997). Beckwith argues that Fales seems to misunderstand his argument. In his reply, Beckwith clarifies his original case and then moves on and addresses Fales’s argument that if miracles regularly occur, the reason for believing in miracles would be undermined; they are contrary to the regular course of nature. Beckwith (...)
  22. The Miracles of Lourdes.M. Bévenot - 1936 - Hibbert Journal 35:254.
  23. Sacraments : Natural and Supernatural.George Edgar Biddle - 1921 - New Blackfriars 1 (10):591-601.
  24. Sacraments : Natural and Supernatural.George Edgar Biddle - 1920 - New Blackfriars 1 (10):591-601.
  25. Sacraments: Natural and Supernatural.George Edgar Biddle - 1920 - New Blackfriars 1 (10):591-601.
  26. 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 (...)
  27. 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.
  28. The Language of the Liturgy in theLife and Miracles of William of Norwich.Heather Blurton - 2015 - Speculum 90 (4):1053-1075.
  29. Miracles and Scientific Explanation.Margaret A. Boden - 1969 - Ratio 11:137 - 144.
    A "MIRACLE" IS AN OBSERVABLE EVENT INEXPLICABLE BY SCIENCE BUT EXPLICABLE IN TERMS OF SOME SUPERNATURAL AGENT. UNLESS ALL TALK OF SUPERNATURAL AGENCY IS MEANINGLESS, THIS CONCEPT SUCCESSFULLY DENOTES A (PERHAPS EMPTY) CLASS. DESPITE THE FALSIFIABILITY OF SCIENCE, IT MIGHT SOMETIMES BE REASONABLE TO DENY THE POSSIBILITY OF ANY FUTURE SCIENTIFIC EXPLANATION OF A GIVEN EVENT. BUT THAT EVENT COULD BE CLASSIFIED AS A "MIRACLE" ONLY IF IT ACCORDED WITH CERTAIN MORAL AND THEOLOGICAL ASPECTS OF THE PARTICULAR SUPERNATURAL BEING SUPPOSED (...)
  30. Saints, Miracles Et Hagiographie Chez Guillaume d'Auvergne.Pierre Boglioni - 2005 - In Franco Morenzoni & Jean-Yves Tilliette (eds.), Autour de Guillaume d'Auvergne (+1249). Brepols Publishers.
  31. The Integrity of Faith.Lynn Boliek - 1974 - Philosophia Reformata 39:41 - 68.
    THE EFFECT OF THE CRITIQUE OF THEORETICAL THOUGHT OF THE DUTCH PHILOSOPHER, HERMAN DOOYEWEERD, UPON THE THEOLOGICAL METHOD OF RUDOLF BULTMANN IS PLACED WITHIN THE MAIN STREAM OF SCHOLASTIC METHOD. THIS IS DUE TO HIS ASSUMPTION, ALONG WITH THOMAS AQUINAS, OF A RELIGIOUSLY NEUTRAL CONCEPTUALITY (SUPPLIED BY MARTIN HEIDEGGER INSTEAD OF ARISTOTLE), THE REALM OF NATURAL REASON TO WHICH THE TRUTHS OF REVELATION MUST BE SYNTHESIZED. THE GOAL OF INTEGRITY OF FAITH, I.E., SHOWING ITS RELATION TO OTHER KNOWLEDGE IS INEVITABLE. (...)
  32. Book Review: Jesus the Miracle Worker. [REVIEW]Marcus J. Borg - forthcoming - Interpretation 54 (2):213-213.
  33. Intellectual and Natural Order in Post-Cartesian Age.Carlo Borghero - 2010 - Rivista di Filosofia 101 (1):23-56.
  34. 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 (...)
  35. 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.
  36. Signs of God: Miracles & Their Interpretation.Paul Brazier - 2009 - Heythrop Journal-a Quarterly Review of Philosophy and Theology 50 (3):521-523.
  37. 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 (...)
  38. 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.
  39. Miracles in the Best of All Possible Worlds: Leibniz's Dilemma and Leibniz's Razor.Gregory Brown - 1995 - History of Philosophy Quarterly 12 (1):19-39.
    In the first section of this paper I discuss what Leibniz meant by a miracle and why Leibniz’s definition of the best of all possible worlds implies that it is a world in which miracles are minimized. In the second part of the paper I argue that human happiness within the best of all possible worlds also requires, on Leibniz’s principles, that miracles must there be minimized. In the third section of the paper I consider what, if any, miracles actually (...)
  40. The Miracle of Science.James Robert Brown - 1982 - Philosophical Quarterly 32 (128):232-244.
  41. St. Martin and His Hagiographer: History and Miracle in Sulpicius Severus. Clare Stancliffe.Peter Brown - 1985 - Speculum 60 (3):727-729.
  42. Pravilno Razumijevanje Evanđelja Kao Ključ Za Zdravu Evangelizaciju, Život I Službu Crkve.Ervin Budiselić - 2013 - Kairos: Evangelical Journal of Theology 1:9-32.
  43. Attributing Miracles to Agents: Reply to George D. Chryssides.Herbert Burhenn - 1977 - Religious Studies 13 (4):485 - 489.
    IN HIS ESSAY IN VOLUME 11 OF "RELIGIOUS STUDIES", CHRYSSIDES MAINTAINS THAT OUR USUAL CONCEPT OF MIRACLE IS INCOHERENT BECAUSE AN EVENT CANNOT BOTH VIOLATE A SCIENTIFIC LAW AND BE ATTRIBUTED TO AN AGENT. AGAINST THIS VIEW IT IS ARGUED THAT WE DISTINGUISH A MIRACLE FROM A MERE CURIOSITY AND ALSO ATTRIBUTE THE MIRACLE TO AN AGENT NOT ON THE BASIS OF A CAUSAL ANALYSIS OF THE EVENT BUT RATHER BY ASKING WHAT PURPOSE THE EVENT MIGHT SERVE.
  44. Colin Brown. Miracles and the Critical Mind. Pp. Viii+ 388.(Exeter: Paternoster Press, 1984.)£ 14.20.R. M. Burns - 1985 - Religious Studies 21 (3):427-429.
  45. 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.
  46. Miracles and the Philosophy of Science.Peter Byrne - 1978 - Heythrop Journal 19 (2):162–170.
    THIS ARTICLE ATTEMPTS TO SHOW THAT A BELIEF IN MIRACLES AS VIOLATIONS OF THE LAWS OF NATURE IS COMPATIBLE WITH A DUE RESPECT FOR SCIENTIFIC METHOD. SOME MODERN THEOLOGIANS HAVE THOUGHT THAT SCIENTIFIC DETERMINISM INVOLVES A RIGID INSISTENCE THAT EVERY EVENT HAS A CAUSE AND THUS THAT RESPECT FOR SCIENCE CALLS FOR REINTERPRETATION OF THE CONCEPT OF MIRACLE. THE AUTHOR CONTENDS THAT A WEAKER COMMITMENT TO DETERMINISM IS RATIONALLY MORE ACCEPTABLE AND THAT THIS COMMITMENT LEAVES THE TRADITIONAL CONCEPT OF MIRACLE (...)
  47. A Dissertation on Miracles.George Campbell - 1839 - Garland.
    An examination of the principles advanced by David Hume, Esq., in An Essay on Miracles; with a correspondence on the subject by Mr Hume, Dr. Campbell, and Dr. Blair. To which are added sermons and tracts. In 1763 Campbell published A Dissertation on Miracles which was intended as a demolition of Hume’s essay On miracles.
  48. Our Natural Universe Including Man: An Inquiry Into Consciousness, Life, Death, 'Miracles', Cosmic Rays, Etc.Percy A. Campbell - 1950 - College Offset Pr.
  49. 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.
  50. The Resurrection of God Incarnate.Gary Chartier - 2004 - Conversations in Religion and Theology 2 (1):11 - 28.
    Richard Swinburne’s ’The Resurrection of God Incarnate’ offers a careful and complex argument designed to show that Jesus of Nazareth was God incarnate and that God raised him from death after his crucifixion. In this essay, I explain Swinburne’s unique argument for this proposition and develop five objections to contentions he makes in this course of elaborating this argument. The most significant is the suggestion that Swinburne fails to take seriously the possibility that Jesus did rise from the dead but (...)
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