Science in Christian Perspective
Science and the Concept of Miracle
DAVID BASINGER
Department of Philosophy John Wesley College Owosso,
Michigan
RANDALL BASINGER
Department of Philosophy Tabor College Hillshoro, Kansas
From: JASA 30 (December
1978): 164-168.
Does there exist an unavoidable conflict between empirical science
and religious
faith in relation to the concept of miracle? Historically, such a
conflict was
perceived as very real and the issues often contested bitterly. To a certain
extent this is still true. It is the intent of this discussion to elucidate
the exact nature of this purported conflict and, thereby, hopefully motivate
theists (and non-theists) to rethink in a more rigorous manner (1)
exactly what
it means to say that an observable phenomenon is a
"miracle" and (2)
exactly how such "miraculous events" function within the theistic
belief system.
One of the basic assumptions of empirical science is that all
observable phenomena
can, in principle, he explained in terms of natural laws. Yet one
of the basic
tenets in most religious systems is that some observable events
occur for which
no totally adequate natural explanation is possible (i.e., that
miracles occur).
Does there not then exist an unavoidable conflict between empirical science
and religious faith in relation to the concept of miracle?
Historically, such a conflict was perceived as very real and the issues often
contested bitterly. To a certain extent this still true. It is the intent of
this discussion to elucidate the exact nature of this purported conflict and,
thereby, hopefully to motivate theists (and isoiitheists) to
rethink in a more
rigorous manner (1) exactly what it means to say that an observable
phenomenon
is a 'miracle" and (2) exactly how such "miraculous events function
within the theistic worldview (i.e., exactly what their purpose and
value is).
Meaning of Natural Law
Prior to the Renaissance, natural laws were generally considered
prescriptive.
That is, it was generally held that, just as God had prescribed certain moral
laws
(principles) to promote proper personal interaction among humans, he had also
established (prescribed) certain binding cause/effect patterns (natural laws)
to insure proper (uniform) interaction among the physical elements
in his universe.
Man was considered capable of "discovering" and utilizing some of
these "laws" for his own benefit. But man was in no sense
considered
responsible for the nature of such "laws" or the fact
that they existed.1
Accordingly, it seemed quite reasonable to define a miracle as
"a violation
of a natural law by God." Since God was thought to have established the
natural laws in question, it did not seem problematic to hold that he could
"violate" (bypass or modify) these normally binding
interactive patterns
to display his power, verify his identity or bring about a desired
state-of-affairs.
This concept of natural law, however, became increasingly less
acceptable during
the Renaissance. First, as it became increasingly popular for the humanist to
openly challenge the existence of God (at least as lie had been traditionally
conceived), the concept of a lawgiver (prescriber) who had
established certain
cause/effect patterns could no longer simply be accepted as fact.
Second, dependence
upon "supernatural"
explanations for observable phenomena greatly lessened as the
scientific method
(based on observation and experimentation) became an increasingly successful
means of relating to the physical environment. For these and other reasons,
it became philosophically fashionable to simply set aside the whole question
of divine causation and contend that the only significant
statements concerning
the physical universe with which man ought to concern himself were
those based
on (concerned with) sense experience.2 Not surprisingly, this necessitated a
new conceptualization of "natural law." No longer were natural laws
conceived of in ontological terms as divinely prescribed causal patterns or
forces which men discover. Rather, natural laws (scientific laws) came to he
viewed as linguistic conventions. That is, natural laws came to be understood
as general descriptive statements which summarize (are formulated to explain)
our knowledge concerning observed regularities in the physical universe.3 No
longer was it claimed, for example, that fire "produced" heat4 because
God had so decreed that such a causal pattern would be binding.
Rather, it was
argued (in philosophical terms) that, since fire had
"produced" heat
in all observed occasions in the past, it was justifiable to affirm
as a generalization
(hypothesis) that "fire always produces heat" and on the basis of
this confirmed "lawlike statement" to predict that fire
would "produce"
heat in each relevant instance in the future.5
Given this reading of "natural law," to define a miracle as "a
violation of a natural law" became (and has remained)
extremely problematic.
Strictly speaking, it makes sense to claim that an event is a violation of a
natural law only if (1) there exist identifiable, consistently
binding, cause/effect
patterns which are objective (exist and function whether perceived
or not) and
(2) we know (have good reasons for believing) that these patterns
were not operative
in relation to the occurrence under consideration. Thus, it did make sense to
talk about divine violations of (suspensions or modifications of)
prescriptive
natural laws which God had created and man discovered. But such is
not the ease
when discussing descriptive natural laws. Such "laws" we have seen,
do not denote objective cause/ effect patterns which operate apart from man's
experience and must be discovered; they are descriptive statements
which purport
only to summarize (purport only to be hypothetical generalizations set forth
to explain) man's past experience with various sorts of phenomenal
regularities.
There is no attached claim that such descriptions necessarily tell
us anything
about the ultimate nature of reality (i.e., there is no claim that
such "laws"
inform us about the nature of possible states-of-affairs-including
causal states-of-affairs-which
may exist apart from man's experience). Accordingly, even if an event occurs
which can be proven to be a valid eounterinstanee to a present
descriptive law,
what necessarily follows is only that we presently possess no
descriptive generalization
(working hypothesis) to "explain" the occurrence. It would make no
sense to claim that the occurrence was a violation of the relevant
natural laws
as such "laws" are not viewed as describing (do not
purport to denote)
the sort of objective (discoverable) cause/effect patterns which
can be violated.
What does it mean to say that an observable phenomenon is a 'miracle"? Exactly how do such "miraculous events" function within the theistic worldview?
Redefinition of Miracle
To avoid such semantical confusion, many philosophers of religion
and philosophical
theologians have begun to characterize the miraculous, not as a violation of
a natural law, hut as a permanently inexplicable event. That is,
the claim has
become, not that a miracle is a circumvention or modification of a
law of nature,
but that it is an observable occurrence in relation to which
empirical science
will never be able to generate descriptive covering laws (i.e., an occurrence
permanently unexplainable by the empirical scientist) .6
This move certainly does circumvent the semantical problem related
to the "violation
model." But the characterization of the miraculous as a
permanently inexplicable
event has also come under attack. Anthony Flew states the basic
objection quite
clearly;
1. Scientific laws are like a geographer's map. Just as the geographer uses
his map to describe the actual landscape, the scientist uses scientific laws
to describe what actually occurs in our experience.
2. Hence, just as a discrepancy between the actual landscape and a
map necessitates
a change in the map, an unusual event which is not presently subsumable under
a scientific law demonstrates only that the relevant laws are inadequate and
in need of revision or extension.
3. This is not to say that all such revisions will be immediately
forthcoming.
Some observable occurrences might remain in "explanatory limbo" for
lengthy periods of time.
4. However, due to the descriptive nature of the scientific enterprise, even
the most recalcitrant of events must he seen as, in principle,
subsumable under
scientific laws.
5. This in turn means that every event-no matter how unusual or bizzare-must
be seen as, in principle, explicable scientifically.7
But philosophers such as Margaret Boden and R. G. Swinhurne disagree. Boden
grants that observable phenomena cannot normally be dismissed as
lying forever
outside the range of science but is not convinced this would always
be the case.
For example, she argues, let us take the logically possible case of a leper
whose missing fingers reappear instantly tinder the most stringent
fraud-detecting
conditions (e.g., in the presence of doctors, TV. cameras, etc.).
Such an event,
we are told, would conflict with so many well established
scientific facts that
any attempt at revising our present scientific laws in such a way
as to accommodate
it would so weaken the predictive power of such laws that they
would no longer
be of practical value. Accordingly, she concludes, if such an event
were actually
to occur, the scientist, of necessity, would be forced to identify
it as a permanently
inexplicable phenomenon.8
Ssvinhurue uses a somewhat more sophisticated line of reasoning to arrive at
the same conclusion;
I. Counterinstances to scientific laws are of two types: repeatable
and nonrepeatable.
2. The occurrence of a repeatable counterinstance demonstrates that
the relevant
law is inadequate and must be revised. But the occurrence of a nonrepeatable
counterinstance does not affect the explanatory adequacy of the relevant law.
It only demonstrates that the event in question is a circumvention
or suspension
of it.
3. The test for deciding whether a counterinstance is repeatable or
not is the
following:
a. An event E is a repeatable counterinstance if a new law L' accommodating
F can be devised which is simple, coherent and yields new and more
correct predictions
than the current law L to which E is a counterinstance.
b. But an event E is a nonrepeatable counterinstance if there can be no new
law U devised which accommodates F and is simpler, coherent and better able
to yield successful predictions than the current law L to which F
is a counterinstanee.9
4. It is true that, based on such a test, the labeling of any given
counterinstance
as "repeatable" is a corrigible matter. Hence, it might be doubted
that we could ever decide with certainty that a eounterinstance actually was
non repeatable. But all claims to knowledge about matters of fact
are corrigible,
and we must reach provisional conclusions about them on the
evidence available
to us.
5. We have to some extent good evidence about what are the
"laws of nature,"
and some of them are so well established and account for so many
data that any
modification of them which we would suggest to account for the odd
counterinstance
would be so clumsy and ad hoe that they would upset the whole
structure of science.
For example, let us imagine we experience the "resurrection
from the dead
. . . a man whose heart has not been heating for twenty-four hours
and who was
dead by other currently used criteria" or "water turning into wine
without the assistance of chemical apparatus or catalysts." In
such eases,
it would be most reasonable for the scientist to label such
phenomena "permanently
inexplicable events."10
Such reasoning is confused. First, it sets up a false dilemma for
the scientist.
Boden and Swinburne would have us believe that, when faced with an extremely
unusual occurrence which is not presently subsumable tinder known scientific
laws, the scientsist must either immediately accommodate such an event within
a new law or consider it "permanently inexplicable." h
reality, many
other options are open. The scientist could, as Flew seems to be suggesting,
continue indefinitely to conduct tests, hoping thereby to gain new
information
which would allow him to subsume the occurrence in question under a
new or present
law of some sort. Or if the occurrence were singular, the scientist
could simply
label it as a "freak" event and await the occurrence of
similar phenomena
before seriously investigating further. In other words, it is simply not the
ease that the scientist must make a present, conclusive decision concerning
the explicability status of each unusual occurrence he encounters.
Moreover, even if the scientist were forced to make an immediate judgment on
the "explicability status" of a given event, he could
never justifiably
decide to label an event "permanently inexplicable."
Since it is logically
possible that even the most bizarre event E could have necessary
and sufficient
empirical antecedent causal conditions, it is possible with respect to any,
such event that the scientist could identify such causal factors and thereby
place "E-type" events tinder a scien
tific covering law of some sort. Or stated differently, since the empirical
scientist could not know a priori that regularity patterns between ally given
event-type E and a given set of empirical causal conditions will
never he found,
he could never justifiably claim-as Bodess and Swinhurne would have
us believe-that
E could never he subsumed under a scientific law of some sort. It may be that
some occurrences will, as a matter of fact, never be explained. But this in
no way entails that the scientist can justifiably attempt to
identify such events.
Our criticism of the Boden-Swinburne position, however, does not mean that we
are in total agreement with Flew's line of reasoning. Flew's
contention is not
only that the empirical scientist could never justifiably claim
that an observable
event is permanently inexplicable. Flew (and others) also hold that, since a
valid counterinstance to an existing scientific law (set of laws)
demonstrates
only that the relevant law is inadequate and, accordingly, in need
of revision
or cxtention, there could he, in principle, no permanently
inexplicable event.
That is, they claim that the idea of a permanently inexplicable
event is unintelligible
(i.e., conceptual nonsense) 11 This is surely too strong a contention. The claim
that all observable phenomena can, in principle, be subsumed under
true scientific
laws is plausible only if it is implicitly assumed that all
observable phenomena
actually do have a set of necessary and sufficient empirical
antecedent causal
conditions (even if science has not or will not discover them). But such an
assumption cannot be granted, as it is logically possible that some
observable
occurrences have no sufficient set of empirical antecedent causal conditions
or no empirical antecedent causal conditions at all (i.e., it is
logically possible
that some observable occurrences have solely-or at least
some-nonempirical antecedent
causal conditions)
For example, imagine the following presently inexplicable occurrence: a leper
who has lost his fingers suddenly discovers that they have regrown.
One possible
explanation would be that this occurrence is solely the result of some rare,
hitherto undetected, natural chemical process. If such were the
ease, it would
be within the power of empirical science, in principle at least, to discover
the set of empirical antecedent causal factors involved and place
such an occurrence
under a scientific law of some sort. But to claim, a' la Flew, that such an
occurrence would have to be, in principle, subsumable under some scientific
law is unwarranted, for it would also be logically possible that the regrown
fingers were totally (or partially) the result of a set of
essential, uonempirical
antecedent causal conditions (e.g., the action of a god).
Accordingly, it would
be possible that empirical science could never formulate even a small scale,
true scientific law under which the occurrence (i.e., event-type) in question
could be subsumed.
This fact, however, does not lessen the genuine tension that exists between
empirical science and the concept of miracle if the latter is
defined as a permanently
inexplicable event. True, it is logically possible that miracles in
this sense
do (could) occur. But it is impossible under this reading for the Christian (or any theist) to contend justifiably
that any given occurrence is in fact miraculous, as it is always
possible that
rele
vant scientific laws will he developed sometime in the
future.12
Significance for Apologetics
Some theists will sorely argue that this conclusion is relatively
unimportant,
since as they see it, the true significance of the miraculous is related not
to its cxplicability status as an observable event but to the fact that it is
a 'sign" from God. In other words, some theists will be quite willing to
drop "permanently inexplicable" as a defining characteristic of the
miraculous, and argue rather that the identifiability of a
miraculous occurrence
must be based upon the fact that it is an awe-producing (unique) 'act of God'
which is brought about to demonstrate his presence, goodness or approval.
This stance obviously does circumvent the identification problem posed above
and, therefore, may appear appealing. But there is an
"apologetical price"
to pay. When the miraculous is defined as a permanently inexplicable event,
the explicahility status of such an occurrence becomes an objective
identification
criterion open to both the theist and nontheist (i.e., the
explieability status
becomes a"common ground" for othrworldview discussions concerning
the identification of purportedly miraculous events). Accordingly,
if in event
could he identified as "permanently inexplicable," it would tend to
make belief in God's existence (i.e., belief in the existence of a
supernatural
being who intervenes in earthly affairs) more plausible as it would
demonstrate
that empirical causation alone is not sufficient to explain all
types of observable
phenomena. Or, stated in even weaker terms, if the miraculous is conceived of
as a "permanently inexplicable" event, the more convincingly it can
be argued that science cannot (will not) be able to explain an
observable occurrence
(e.g., a resurrection), the more plausible it becomes to affirm a nonnatural
(supernatural) explanation. In short, if miracle is defined as a
"permanently
inexplicable" event, the concept possesses interworldview apologetical
value.
But once it is acknowledged that a miraculous event need not be permanently
inexplicable ('.e., once it is acknowledged that empirical science
can, in principle,
explain (or recreate) any "miraculous" occurrence)
the explieability status of an occurrence can, of course, no longer function
as an objective "common ground" for interworidview identification
purposes. Rather, the miraculous becomes a solely religions concept
identifiable
only by those already possessing a theistic perspective (i.e., identifiable
only by those who already affirm the possibility of divine
intervention). Under
this reading, the miraculous loses its inter-worldview apologetical value as
the fact that an event is miraculous now becomes a consequent of, not support
for, the fact that it is an "act of God."
Some theists may find this apologetieal implication distasteful, but others
will not as within some theological perspectives it has long been held that
miracles are " open only to the eyes of faith" (i.e., that
the miraculous
is a religious concept which has its meaning and value solely from within a
religions perspective). But the theist's feelings on the matter are
irrelevant.
If a miracle is, ill principle, a scientifically explicable event,
its traditional
interworldview apologetical function disappears.
The most viable alternative is to define "miracle" as a religious concept (an act of God) which derives its uniqueness not from its explicahility status, but from the fact that it is part of an unusual event sequence.
Distinguishing A Miracle
Moreover, once the miraculous becomes a solely intratheistic concept, a new
identification issue arises: How is the theist to identify an awe-producing
"act of God" (a miracle)? Or, stated differently, since
from a theistic
perspective all events are in some sense "acts of God,"
the question
becomes: Flow is the theist to distinguish awe-producing "acts
of God"
(miracles) from their nonawe-producing counterparts?
This is a complex question, but one obvious point must be
reemphasized. Theists
who conceive of the miraculous as an intratheistic concept cannot
define "awesomeness"
in terms of scientific explicahility since (for whatever
reason-e.g., to avoid
the identification problem posed above) they have already acknowledged that
a miraculous event need not be a scientifically inexplicable
occurrence. Given
this fact, it seems most reasonable to assume that for such theists
"awesomeness"
is in some sense tied to the timing or sequencing of a given occurrence. That
is, it seems most reasonable to assume that for such theists the
identifiability
of an "awesome" act of God (a miracle) is in some sense tied to the
fact that it is an observable event which most rational individuals would not
normally have expected to occur within the given event sequence of which it
is a part. Consider, for example, the following situation.
June, a Bible College student, will soon he dismissed from school
if she fails
to pay a $500 debt. She feels very strongly, however, that God wishes her to
remain in school arid, therefore, asks God to verify her "call" by
providing her with the necessary funds. A few days later, June
receives a letter
from a distant aunt with whom she has not corresponded in years.
The aunt writes
that, while praying a few days earlier, she had suddenly received the feeling
that June might be in need of financial assistance. Moreover, the
letter continues,
she feels led to send June exactly $500.
The event sequence described includes no observable event-token for which the
scientist could not offer an empirical (natural) explanation. It is
quite normal
for college students to have financial needs and for relatives to
offer assistance
(even unsolicited assistance). But the fact that June's aunt sent exactly the
right amount of money at exactly the right time, even though she
had no empirical
information that June needed help, makes the event sequence quite
aweproducing
as we would not normally expect June's need to be met ill a manner
such as this.
In fact, this event sequencing seems so extraordinary that, when coupled with
the fact that there appears to have been divine intervention, it is easy to
imagine some theists labeling Juries procurement of funds
"miraculous."
But whether an event sequence is awe-producing is a
relative issue-relative to the psychological perspective of each individual
or group of individuals making the judgment. In other words, once the timing
or sequencing of events becomes the intratheistic criterion for the
identification
of a miraculous event, it seems that the theist no longer has even
an objective
intratheistie basis upon which such an identification can be made. He seems
rather to have only a subjective, psychological criterion which allows him to
affirm only' that a given event is "miraculous" to him.
The Theist's Dilemma
We have been discussing the relationship between science and the concept of
miracle. What has emerged is that the theist seems to he in
somewhat of a dilemma,
it seems that, all things being equal, it would he most appealing
for the theist
to define the miraculous as a permanently inexplicable event, as he
would then
possess an objective interworldview criterion which would allow the
miraculous
to function as a useful apologetical tool. however, we have seen
that a miraculous
event, if defined in this matter, is not identifiable. The most
viable alternative,
it seems, is to define "miracle" as a religious concept (an act of
God) which derives its uniqueness not from its explicablity status, but from
the fact that it is part of an unusual event sequence. But we have seen that
under this reading the identifiability of a miraculous event
becomes a subjective
issue which destroys its interworldview apologetical value and
greatly weakens
its objective status from an intratheistie perspective.
Some theists will gladly accept (have accepted) this
"weaker" concept
of miracle. For those theists who are uncomfortable with it, the challenge is
clear: they must generate an objective identification criterion that is built
neither on the explicability status nor the timing or sequencing of the event
in question. We personalh are very doubtful such a criterion can be
formulated.
Nor do we believe such a criterion is necessary as we feel that the
"weaker"
concept of miracle is sufficient for an intellectually defensible
and experientially
satisfying theistic belief system.
NOTES
1See, for example, Augustine, City of God, XXII and Aquinas, Sunsmo
Contra Gentiles,
XCVIIICIII.
2See, for example, David Hume, Enquiries Concerning the Human Understanding,
Section X.
3We are not talking here about simple "induction by enumeration,"
in relation to it would be said that "laws" are simply
generalizations
from past experiences (past instances). We are basically talking
about the "hypotheticodeductive
method" of scientific reasoning, in relation to which
particular predictive
"lawlike" statements are hypothesized as accurate generalizations
about some aspect of the physical universe and then confirmed or disconfirmed
by observation and experimentation.
4David Home, and others, have argued that experience gives us no
knowledge concerning
true causality; that we can at best speak of the "constant
conjunction"
of various phenomena in our experience. For these philosophers, the
claim that
any "X" produces (is the cause of) any "Y" must
always remain
a philosophically unverifiable (but psychologically unavoidable)
hypothesis.
5To affirm a descriptive understanding of natural law, one need not deny that
prescriptive laws "exist," but only deny (or doubt) that such laws
can be identified (or discovered).
6See, for example, R. C. Swinburne, The Concept of Miracle (New
York: MacMillian
and Company, 1970), and Margaret Boden, "Miracles and
Scientific Explanation,"
Ratio (December, 1969), pp. 137-41.
7Anthony Flew, God and Philosophy (New York: Dell Publishing Co., 1966), p.
150.
8Bodcn, pp. 137-41.
9It is of course true that every event-token is nonrepeatable
(i.e., each event
happens, and will only happen, at only one specific time.) Scientific laws,
accordingly, describing regular (repeatability) patterns between
certain types
of phenomena and sets of antecedent causal conditions.
10Swinbnrne, pp. 29-32.
115ee for example, Ahstair McKiunon, " 'Miracle' and 'Paradox' ",
American Philosophical Quarterly (October, 1967), pp. 305-312.
12We are talking here about the identification of a miraculous event on the
basis of experience (on the basis of observable characteristics
related to the
event). Thus, the contention that biblical miracles can be known to
have occurred
because they were identified as such in the biblical record and the biblical
record is a trustworthy source, is not, strictly speaking, subject
to this epistemological
qualifier. But the fact that the Bible identifies certain
occurrences as miraculous
is helpful in the present context only if it can be demonstrated
that the Bible
characterizes the miraculous as a permanently inexplicable event. It is not
at all clear that this is the case (e.g., it is not at all clear
that the parting
of the Red Sea by a great wind is an inexplicable state-of-affairs).