Abstract In this article, the writer looks at miracles from classical antiquity through the Old and New Testaments. The writer presents a definition of miracles. Further, the writer discusses particular acts in the Old Testament that are considered as miracles. The writer also looks at miracles that are considered to have occurred in the life of Jesus.
From the Paper "A miracle is defined as 'a special manifestation or sign of the presence and power of God in human history'. While miracles are generally most likely to be associated with the Christian Church and faith including the miracles that are identified in the Old Testament or Hebrew Bible, miracles were not unknown in pre-Christian classical antiquity. Among the ancient Greeks for example, miracles often were observed as a result of the interaction of one of the Gods in the lives of humans."
Abstract This paper looks at the eight miracles of Jesus that are signs of his divinity in the gospel of John. The miracles that are mentioned in this paper are the turning of water to wine, healing of the nobleman's son, the healing of the lame man, the feeding of the 5,000, Jesus' walking on water, the healing of the blind man, the raising of Lazarus from the dead, and the miraculous catch of fishes.
From the Paper "In the Gospel of John in the New Testament there are eight sign miracles that Jesus performs, which are: the turning of water to wine, healing of the nobleman's son, the healing of the lame man, the feeding of the 5,000, Jesus' walking on water, the healing of the blind man, the raising of Lazarus from the dead, and the miraculous catch of fishes. This paper will look at how each of these miracles further reveals the deity of Jesus. The first miracle that John records is the turning of water into wine at the wedding in Cana shortly after Jesus recruits his first few followers. When the wine runs out, Jesus' mother comes and tells him, and he understands that she wants him to do something about it, but tells her it is not time yet."
Abstract This paper reviews and analyzes C. S. Lewis' book, "Miracles". The paper contends that, although highly readable for a text of its kind, "Miracles" is not an easy or facile read. Rather, it poses many questions that are difficult to reason through even when following Lewis' reasoning process. The paper also maintains that, because this book is based on unfinished research and because it lays the pathway for following historical proofs rather than arguing them, it does not always present any clear conclusions.
From the Paper "C. S. Lewis was a prolific Christian writer. He is perhaps best known for his series of books included in "The Chronicles of Narnia". His reach extends far beyond that of those books, however. The book "Miracles" is a good demonstration of why his work is so popular, even many years after his death. Although the book is a deep discussion of many philosophical ideas, it remains highly readable for someone who enjoys such topics. Lewis does not use what has now become the traditional warm and fuzzy "feel good" method of discussion that so many books use today. Instead, his work uses logical arguments to explain his perspective on the topic of miraculous works."
Abstract A book report about E.L. Jones' work on the historical economy of Europe, "The European Miracle". It explains the author's view of the European and Asian economies during the medieval, renaissance, and early modern eras, until the end of the Industrial Revolution. The book focuses on the ecological conditions (geography, weather, etc.) that made it possible for Europe to develop a technology-centered, multistate trade economy, as opposed to Asia's paradigmatic agrarian unified economy.
Abstract This paper examines Catherine Bowen's 1966 book "Miracle at Philadelphia", a well received text that looks at the 1787 American constitutional convention. Among other things, it examines in brief the factors that allowed for the constitutional establishment of a single executive as well as the establishment of a bicameral legislative system. It also looks at what the founding fathers meant by federalism and why they chose a republican form of government over a more purely democratic one.
From the Paper "The following paper will review Catherine Bowen's Miracle at Philadelphia. In particular, the paper will why the founding fathers created the constitution, the manner in which they did so and how they saw the people of the United States. In examining all of the above, the paper will review why America has a federal system and how our early leaders defined federalism; what function was/is served by the bi-cameral legislative system or single executive authority; what design lay behind creating a government with legislative, executive and judicial branches; why it is that America is a republic and not a democracy; why American leaders had cause to fear the original constitutional document; and, lastly, what the American constitution says about the nature of government and about the nature of human beings. "
This paper discusses philosopher David Hume's concept that there can be no evidence for miracles, based on his essay "On Miracles", Section Ten of "Enquiry Concerning Human Understanding".
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Abstract This paper explains that David Hume argues that there can be no evidence for miracles, in spite of the many claims made for miracles throughout historical and religious literature; if there were evidence for a "miracle", then it would no longer be a miracle but rather just a new scientific fact. The author points out that miracles are mostly based on claims and testimony and not at all on hard evidence; the more outlandish the claims, the more probable it is that the testimony is false even if the witness is credible. The paper stresses that, according to Hume, belief in the miracles in the Bible is an extension of this human psychological need.
From the Paper "Therefore, the laws of religion cannot be classified as the laws of nature. Miracles are in most cases permitted by the laws of religion but not by the laws of nature. Hume does not deny the efficacy of religion, but he does want to distinguish the laws of religion from the laws of science. The laws of science are based on direct human experience, which is backed up by the experiences of others and found to be consistent and reliable over time. Few people know someone who has experienced a "miracle," let alone having experienced one first hand. When we do experience a "miracle" first hand, there is usually a scientific explanation for the experience."
Abstract The paper begins by stating Humes' definition of miracles, which helps to narrow down exactly what the author is considering by using the word "miracle". It then goes on to discuss Humes' consideration of evidence, his argument pertaining to the passion of surprise and wonder involved in miracles, his comments on the "beginnings" of miracles, and lastly the contradictions of miracles among various religions. The author's conclusion blends Humes' argument with her own beliefs, forming a debate of faith and reason in relation to miracles. The paper quotes the text extensively.
From the Paper "If the knowledge is not readily available to prove such a miracle wrong, it would become ever more possible that it could gain followers and support. Once such a thing is proved to be false, everyone, even the strongest believers, come to agree. For instance, when the world was proved to be round, even though throughout history everyone believed it to be flat, the evidence and sources were undeniable. Likewise, with miracles, every phenomenal event has probably stemmed from humble and innocent beginnings, that develop into an uncertain force to refute."
Abstract The purpose of this paper is to introduce, discuss, and analyze eight Biblical miracles. Specifically, it briefly describes each sign or miracle and explains how this sign or miracle reveals the deity of Christ. Each of these miracles creates an aura of goodness and wonder around Christ and unerringly indicates his deity and his mission on Earth. The miracles performed by Christ are the turning of water to wine, the healing of the nobleman's son, the healing of a lame man, the feeding of the 5,000, walking on water, the healing of a blind man, the raising of Lazarus from the dead, and the miraculous catch of fish.
From the Paper "The next miracle is the feeding of the 5,000 (6:1-14). As the word of Christ's powers began to spread, great numbers of people followed him to the sight of his next miracle, the Sea of Galilee, where he created enough food from a few loaves and fishes to feed 5,000 people. His disciples were by his side, and Passover was on the horizon, so he worried how to feed the people. He spoke to his Father, and knew just what to do. He distributed five barley loaves and two fish from the Sea to the crowd, and they fed all, and filled up twelve baskets with the leftovers. The people who had eaten recognized Christ was a prophet after this. Another natural miracle, this story again shows the power of Jesus, and his great abilities."
This paper argues that a violation of nature is impossible, but that miracle usually encompasses the highly improbable, and in this sense must be admitted.
Abstract This paper examines the possibility of miracles from a purely philosophical point of view. It centers on the consideration given to the theme by David Hume. Though an avowed atheist, and dismissive of the Christian faith, Hume provides a robust, penetrating and unbiased examination. The writer discusses that the startling outcome is that Hume does allow the possibility of miracles, even though other Enlightenment philosophers were busy belittling the miracles of Christianity as superstition. The paper shows how empirical skepticism allows for miracles. It then goes on to show that even deterministic science must come to conclusion that miracles are possible, even though scientists themselves are steadfast in their denial of it.
From the Paper "Hume was the first to tackle the question squarely, in the chapter titled "Of Miracles" in the 1948 publication An Enquiry Concerning Human Understanding. From purely metaphysical considerations the conclusion is that miracles are indeed possible. We must remember that the core of Hume's philosophy is empirical skepticism. The materialists, weaned on the mechanics of Newton, were pronouncing outright miracles impossible. The laws of motion and gravity were successfully explaining the heavenly bodies, and hardly anyone suspected that they were not universal in scope. Newtonian mechanics has no place for miracles. This was almost a proof of the invalidity of miracles. But the proud determinism that they espoused had no philosophical foundation to it. Descartes, and the Cartesians, tried desperately for a metaphysics of materialism, but to know avail. Finally Hume overthrew all the strained Cartesian designs, and advanced a devastating critique of reason, as applied to empirical sense data, to deliver objective knowledge. It turned Enlightenment thinking on its head. Knowledge is not possible, and yet miracles are."
Abstract This paper discusses the concept of miracles. It briefly describes what constitutes nature and then describes a miracle as a non-repeatable counter-instance to a law of nature and suggests that violations of the laws of nature include resurrection, levitation or an unexplained return to health. The paper then discusses the validity of evidence or testimony of miracles.
From the Paper "Claims that a supernatural being has intervened into nature are too subjective and biased to deserve the term 'evidence'. To begin with, the effects on the witnesses are profound, but are altered so radically in a brief period of time that those witnesses wonder if the miracle actually took place (Mackie 167). We are aware that all alleged miracles are marked by very defined motivations to influence other people. Above all, we know that in earlier periods, a supernatural being often intervened into nature. This type of occurrence was very common during the Middle Ages. The contradiction of natural laws coincided with a worldview that was based in the sacred rather than the profane. It was also a world where many claims of suspension of natural laws were not in fact violations of natural law at all."
Abstract This paper explains that Christ used miracles and signs of wonder upon the earth, not as acts of magic, but of showing the ability of the divine to be made flesh, of being able to make the world a good place in its physical as well as its spiritual essence. The author stresses that every time an individual rises from bed every day, weathers the difficulties of ordinary existence in the physical, sinning world and still accomplishes good, these acts are a kind of miracle. The paper concludes that, today, signs of miracles are everywhere, if only one looks at the goodness of the world and the manifestation of Christ.
From the Paper "One cannot demand signs and miracles of the world and of God. Such manifestations of faith occur spontaneously, of course. The Acts of the Apostles 2:22 says that Christ's manifestation of signs and miracles proved him a man of God. Yet signs and miracles are ever-present in the world today, in extraordinary as well as ordinary manifestations. To dwell in a God-created world is a miracle."
Abstract This paper explains that the miracle stories in "The Miracles of Our Lady of Rocamadour", a formidable body of work, highlight contemporary medieval thought regarding the issue of need and its relief in the Middle Ages. In particular, the paper explains that the miracle stories show the contemporary thought during the Middle Ages on the issue of need and how it was believed it could be cured through divine belief. The paper also relates that the main point that can be drawn from this large collection of stories about miraculous healings is that people in the Middle Ages had lost hope in an earthly source to resolve the issues of why they were needy. As such, they went to the only sphere in which they believed earthly problems of need could be solved; through the supernatural intervention and 'miraculous holy radiance' of a saint who could remove earthly woes and resolve the causes of human need - in this instance, the miraculous "Our Lady of Rocamadour".
From the Paper "Nevertheless, the stories show an almost systematic progression from seeking cure by 'traditional' means to one delivered by prayer and devotion to "Our Lady of Rocamadour". Thus, in a case where a knight is run through the stomach with a lance, it is stated that the doctors' 'skills were not enough to make their patient well', so they seized 'the opportunity to run away' . In the instance of Count Robert, 'doctors applied poultices which did absolutely no good, and they lost the hope that the arm would get better' . Elsewhere, a mad woman could not be helped by 'physician's arts'."
Tags: medical compilation disability, miraculous curing, pilgrimage
Abstract In this essay the writer looks at the problems which arise from miracles and what the ramifications of these problems are. The paper addresses scientific, philosophical, theological and textual issues. It also considers several miracles in some depth including the resurrection. The writer discusses some of the ways in which Christians have dealt with these problems and the helpfulness that this has when considering the issues at hand.
From the Paper "Miracles hold an undeniably important role within Christianity. They can be seen as a firm indication of the power and divinity of Jesus, God is seen as giving him the power to perform miracles. Certainly in John's gospel miracles are essential in demonstrating that Jesus is the Christ. Not only do miracles enhance the divinity of the figure of Jesus and the overall authority of Christianity but they also fulfil a position as a significant theological vehicle which frequently allows the evangelists to advance their own theological agenda. Furthermore the resurrection of Jesus, undeniably the most significant of all miracles in the gospels, is absolutely central to Christian theology and doctrine as it is in the present day. Despite the important role which miracles hold in both doctrine and the "hearts and minds" of believers, however, it is undeniable that the interpretation of them has changed through the advance of scientific knowledge and method. The scientific enlightenment devised several theories which seriously questioned the traditional way in which the Church had always maintained the world functioned. The theories of scientists such as Galileo and Copernicus began to demonstrate that the Earth was not as central to the universe as the Church had always held. As scientific method advanced the superstitious thought of many people began to destabilise and with it the claims for miracles decreased. In the twentieth century the former stance of accepting miracles and other paranormal phenomena has decreased. Many twentieth century Christians, nevertheless, argue that the miraculous content of the biblical narratives did indeed happen exactly as the evangelists recorded them. Some might argue that the events happened but the emphasis on them has been altered slightly to fit the agenda of the evangelists. Some contemporary liberal Christians, however, including David Jenkins, one-time Bishop of Durham, might argue that in fact the miracles as recorded did not happen at all. The accounts exist for reasons other than historical accuracy. Through an examination of the various problems which confront the twentieth century reader of the gospels and judging the efficacy of efforts to solve these problems it is, perhaps, possible to judge how the miracle accounts of the gospels might best be read and whether such a liberal reading is appropriate."
This paper analyzes the concept of paradise on earth as portrayed by Louise Erdrich in "The Last Report on the Miracles at Little No Horse" and Toni Morrison in "Paradise".
Abstract The present era is an age of conflicting attitudes towards religious beliefs and mundane pursuits. This paper discusses how this conflict in attitudes is aptly reflected in the works of two female authors namely, ?Last Report on the Miracles at Little No Horse" written by Louise Erdrich and "Paradise" written by Toni Morrison. Both conclude that religion alone cannot lead to salvation, but both spiritual and mundane satisfaction can be found on this earth.
From the Paper "The basic tenets of Christianity are the hope of redemption and resurrection both, which figure prominently in Louise Erdrich's work. In "Last Report on the Miracles at Little No Horse" Erdrich tells the story of Father Damien who has been assigned the task of civilizing people of Little No Horse Reservation whose beliefs are rooted in paganism. Father Damien has been assigned the task of converting these people to Catholicism to save their soul. As time passes it is revealed that the strict rules of Catholicism do not mesh easily with the native spirituality. As a consequence, Father Damien begins to ponder whether his goal of conversion is the "right thing"."
Abstract The paper shows Hume's opinion that life after death does not exist, and neither do miracles. The writer discusses the influence Hume had on Kant and the differences between them. In conclusion, the writer explains how Hume protects himself from criticism of the church by stating that religion is founded on faith, and not on reason. The writer posits that the reason Hume left the Presbyterian seminary was because he knew he could not positively answer the final question before ordination: "Do you believe in God?"
From the Paper "But how does Hume know that no one has ever been seen alive after having been seen to be dead? After all, there are plenty of reports of raisings from the dead in the Bible. Presumably Hume thinks all those reports are false. But how does he know that? It looks as if he is saying that they must be false because miracles just don't happen. In this case what Hume is using is circular logic. Miracles don't happen because there are no such things as miracle thus miracles can't happen.
"Hume puts no faith in human testimony either. In his opinion no amount or quality of human testimony could be sufficient to outweigh the negative evidence. He seems close to saying that you can know in advance, and without looking at any of the favorable evidence, that all miracle reports are false "
