Stories about miracles Essay Example for Free

Stories about miracles EssayStories about miracles are an obstacle to reliance for modern people.Discuss.The whole concept of miracles is rooted in the fantastical, improbable and downright outrageous. So its not classifyicularly unverbalised to see why modern, enlightened people might consider them an obstacle to reliance. However, stories about miracles are part of religious lore so if they are an obstacle, theyre certainly not insurmountable. Indeed, for some they place be verbalise to enhance the idea of a loving, divine perfection. only if exactly how loving can a perfection that is so indifferent to the suffering of those he doesnt deem worthy of his miracles be? A voluntaryness to believe in divinitys benevolence must be present in order to ignore the unfair nature of miracles, and in these literate, informed times, it proves incredibly difficult to have such faith.An important religious perspective on miracles is that of St doubting Thomas Aquinas. Aquinas be lieved that God can manipulate creation in any way he/she desires. His translation of miracles is those things done by divine indicator apart from the order usu ally followed in things. This idea is serviceable for those inclined towards faith because it encompasses a vast spectrum of events, ranging from a spontaneous apparition of soulfulness dead to an unlikely, merely possible occurrence such as a fast recovery from a curable ailment. But this definition of miracles presents some problems. For example, John Macquarie argues that because interpretation of supposedly miraculous events varies, it is nonsensical to ascribe religious heart to acts that are quite possibly random and lucky. How are we to distinguish between coincidence and an act of God? Surely God cant be responsible for every last one of the unlikely uncaused events that happen in the world? The Bible appears to fail to provide any answers- it simply asserts that God exists and his miracles occurred, leaven b e damned.In spite of this, the miracles in the Bible can be said to support faith for modern people, as they demonstrate the power and benevolence of God. A prominent example would be Isaiah 388, when God stops the Sun for King Hezekiahs benefit. Another would be when Jesus raises Lazarus from the dead. Miracles such as these can evoke powerful religious feeling. The implausible nature of these acts, however, makes them a very real roadblock on the path to faith for many discerning, intelligent people. Rudolf Bultmann addressed this by attempting to demythologise Christ.By doing this, he belief he could both enable faith for modern people while allowing them to maintain their suspension of disbelief. He offered rational explanations for the miracles of Christ for example, when Jesus fed the 5000, there may have been a concealed counteract behind him, or he may have simply inspired the others around him to share. This approach is breach than the literal interpretation of Biblical miracles because it offers a logical, contemporary solution for Jesus supposedly divine acts whilst maintaining their immanent goodness. But it can also be said that by demythologising Christ you take away the power of his sacrifice- his divinity is integral to Christianity.David Hume provides a less liberal definition of the miraculous. He limits miracles to a transgression of a law of natureby a particular volition of the deity. This essentially means that nothing that happens within nature should be labelled miraculous. Hume does not outright reject miracles, exactly he instead uses the fact that they are unthinkable to prove to support his criticism. If we are to adhere to Humes staunchly rationalistic stance, concluding that miracles are an obstacle to faith would be inevitable, as there is no evidence for them.However, Humes argument is not entirely without its detractors. For example, his parameters can be described as too restrictive. He arrogantly claims that the only cr edible witness to a miracle is a well-educated, reputable person. But if a miracle genuinely occurs, why are the eyes of an academic more dependable than those of a farmer? John Hick also points out that Hume is assuming that we are privy to all the laws of nature. They certainly appear to have been broken before, only for it to be found that certain things thought imp. Hicks refinement is that observing things we do not understand does not constitute breaking natures laws we simply need to stretch forth our understanding of nature.Arguably the most compelling argument against miracles was devised by Maurice Wiles. Wiles premise is that a God willing to perform arbitrary miraculous acts is unworthy of worship, because he/she seems indifferent to the suffering of others. Why does God cure some people, only when let others suffer unbearable agonies? The intervening God of Christianity turned water into wine, but remained indifferent to the suffering of six million Jews. Of course , one could argue that greater, celestial rewards await the dead for their pains, but it is my belief that no reward can justify such torture.For some, the concept of a miraculous God allows for a small degree of security and comfort in the knowledge that, despite the dangers of this harsh, brutal world, someone is taking care of you. It would, for them, seem quite cynical to say that miracles are an obstacle to faith. Despite this, I cannot fathom the idea of an arbitrary, indifferent God, saving people based on whimsy. Faith is obviously a very personal thing, but in these enlightened, intelligent times I am forced to terminate that an intervening deity is both illogical and outdated.