As I understand the argument, miraculous acts of creation (after
the "initial creation event" or "big bang singularity") ought to
be ruled out not merely on methodological grounds, but on
theological grounds; namely that such acts imply imperfection or
insufficiency in the initial creative act of God.
At the same time, from within a Christian perspective, other
sorts of miracles are allowed: certain OT miracles, the virginal
conception of Christ, His miracles while on earth, the resurrection,
and certain apostolic miracles.
My question is this: Why do _these_ miracles not also violate
the functional integrity priciple? Surely God could have
so orchestrated the initial creation that these "miracles" merely
arose as a matter of course. Why do they receive special treatment
--or do they?
Dennis Durst