Miracle: Truth or Lie?

Indeed, he states that if miracles have occurred (and the Resurrection clear establishes that they have at least historic exclusivelyy), then miracles are themselves separate of Creation, part of the purposes of God, and they moldiness be recognized as such(prenominal).

Thus, it is quite possible that the interplay and interaction of atoms and subatomic particles do not light upon the entire scope of creation but are simply a part of it and domiciliatenot be used to "explain" each(prenominal) of creation. We have no epistemological grounds for arguing otherwise.

following this discussion of the propriety of miracles, Lewis proceeds to discuss what he terms the "probability" of miracles. In this regard, Lewis asks the question: If miracles may be considered an intrinsic part of "all that God has wrought," then how do we seek whether unrivalled has or has not occurred. This judgement seems important granted the clear fact that not all miraculous claims are, in fact, sincerely miracles; indeed, often the claim is merely the result of misperception or misinterpretation. At other times, it may be nothing more(prenominal) than a deliberate and outright fabrication.

Lewis goes on to note that miracles outhouse be stated to exist if there is good diachronic register for them. He points out that often, in evaluating the historical designate for a given miracle the amount

This standard is said to be an interior one in which the ism is meditated upon and found to illuminate and order all of our recognizeledge about all other phenomena. In other words, the standard is experiential based upon the insight, the peace, and the deep comfort and understanding the grand miracle affords when all other creeds fail.

However, arguing from C.S. Lewis' perspective, it can be asked as to who can determine the probability that an entire collective, most of whom were non-Christian, would enter into such a collective determination; and is such a " raw(a) matter" as a group hallucination truly more improbable than a miraculous event?

If so, on what grounds can this claim be made?

Lewis, C.S. (1945). Miracles. NY: collier Books.

However, one's "sense of fitness" or credibility grows when it is also noted that several of the town's citizens went and got their cameras. Their pictures, showing a transparent, woman who looked very oft like the Virgin Mary, standing on top the cathedral add yet more weight to the report, especially when one considers that, if nothing else, the pictures rule out the possibility of group hallucination.

of evidence required is based on the probability of the occurrence of the event being miraculous rather than merely an improbable constitution event. However, Lewis notes that this method of evidence gathering is fraught with logical pitfalls such as determining our epistemological grounds for the claim that we know a miracle is more improbable than the most improbable internal event.

Instead of probability, Lewis proposes that whether an event is or is not miraculous must be judged by one's " unlettered sense of the fitness of things." For example, Lewis states, it is this innate sense of fitness by which we judge the Resurrection of
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