St. Johnsbury Caledonian. [volume] (St. Johnsbury, Vt.) 1867-1919, 1910-02-16
The Christian Religion and the
Christian Miracles.

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various denominations, the writer pre-
scented a series of propositions upon the
above theme, which were discussed with
great interest for two hours and half.
The publication of these propositions
has been called for, and brief con-
tanning them is herewith given. Such
a condensed statement must needs omit
supporting argument and enlivening
illustration, and is fable to be as dry
as Aaron's rod before it budded. The
gentle reader is requested to furnish
from his own store the attractive quail
tiles which an abstract can not hope to
possess.
The occasion of the paper was natur-
ally Dr. Gordon's book on Religion and
Miracles The conservative is fortu-
nate in having such an opponent. for the
whole discussion is lifted above the per-
sonal plane. No one questions the great
| worth of DR.. Gordons work as preacher
and theologian. The debate is not be-
tween orthodox and hereto. but be-
tween christians who can think highly of
each other, while they differ radically
No one doubts that the value of miracles
| as evidence has been over-emphasized in
the past; the present disposition to set
them aside is a natural reaction. But
so serious break with apostolic Chris
tianity, with historical Christianity,
with the convictions that were practic-
ally universal in evangelical circles until
within few years, calls for most care
full examination. The new school may
be right, in spite OF their sharp break
with the past; but then again they may
be wrong, and the great majority of
christian thinkers may be right.
The discussion centers about four
questions: CD What is the definition of
a miracle? CID Is the miracle provable
and probable? CID What are the linn
itations of its value and use? QV) Is
Christianity simply "relgion?"
~ To begin with, the definition of
the miracle is all important, if clear
thinking is to be done. Three things are
to be noted. 1t must not be confused
with everything divine and ''supernat-
ural." The miracle is an event in the
world of sense open to test by the
senses. Here lies the whole force of the
scientific objection. God may do some
thing wonderful in the world of the
spirit, but it would not be miraculous.
in this strict sense, and ttscience' would
have no objection to it. The forgiveness
of sins is a divine act, but it is not a mir
acle, as was the enabling the para1ytic
to rise and walk.
Secondly, the miracle must be sharply
distinguished from the special provi-
stimulates human thought about the
God of providence and from gifts of
healing which are exceptional but natu
raj, and to be found in our own day.
The miracle is a work wholly beyond the
natural and the human, work OF divine
power. Mans energy counts for much
in the domain of nature, but he knows
well his limitations. Gods energy can
do what man can not do. This energy
is not to be thought of as opposing the
laws of nature, or suspending them. 1t
is not unnatural, but extra-natura1 and
co-natural. 1t is supernatural as re-
CARDS man, but wholly natural as re-
CARDS God, using the power that must
be his if he created all things and forces.
The method of the miracle is wholly
secondary. Whether it is accomplished
by the sheer energy of the divine will, or
bv a manipulation of natural forces
possible only to God, or by a foreknow-
ledge and coordination of events possible
only to the divine architect of history,
or by all these methods al various times,
it matters not. The essential thing is to
have man brought face to face with an
exceptional power, proving itself to be
God.
Thirdly. it is separated from magic,
from sorcery and the whole brood of
lying wonders, by the fact that it has
divine reason, the attestation of divine
message, and must be reasonable in this
sense, that it approves itself as worthy
of God, attesting a message which is not
contrary to the divine attributes, and
performed In a spirit satisfactory to the
true worshiper of God. It's logic lies in
the character of the Omnipotent One
Human power is no guarantee of human
truth, as magic and sorcery have abun-
dainty proved. But divine power is a
guarantee of divine truth, since God will
not lend his power to support a 1e
Here is the argument of Christ: THAT
We may know that the Son of Man has
power on earth to forgive SINS, and the
proof was miracle.
CID Next comes the fundamental ques-
ton, Can a miracle be proved to have
occurred? If prejudgment against it is
strong enough, the prejudgment can not
be overcome. The alleged wonder can
be referred to superstition, the observed
wonder can be accounted a trick, the use
of some unknown natural forces. In our
day this attitude of prejudgment appears
in three strong Prescriptions against
the miracle. The scientist declares that
he finds none, and that it is his business
to explain everything as natural" The
historian declares that he easily dismiss
es alleged marvels in other sacred books
as legendary, and that the historical
spirit requires him to treat the Bible as
he treats other books. The philosophers
business is to bring all things into a uni
fed and complete system, and the mira
cles are either incredible, or else are
simply apparent exceptions, which must
be conceived of in terms that will apply
to all the other manifestations of God.
To which it may be replied that all these
objections are a priori, and that they
stand for a closed mind. All theistic
thinkers agree that the miracle is logic
ally possible; but these priori presump-
tions would make a possible event i'm
possible of proof; which shows a radical
fault in the canons of evidence.
But there are of course a priori reasons
on the other side, which can be evoked
to secure a respectful hearing for the
Biblical accounts of miracles. These ar
4l,L,