From these examples we may see what different definitions have been given of miracles, and that the definition is not so easy a thing as one might at first suppose. All depends on the point of view which we take. If we look only at the outward fact, a miracle is a wonderful event, a portent, something out of the common course of nature, and unparalleled in common human experience. But if we look at it as regards the character of him who works the miracle, it then becomes a supernatural work, or a preternatural work, having a divine or a demoniac origin.

But, on the whole, the Orthodox doctrine of a miracle seems to be this-that it is a wonderful work, contrary to the laws of nature, wrought by the direct agency of G.o.d, in proof of the divine commission of him by whom it is done. The two essential points of the definition are, that a miracle is _contrary to the laws of nature_; and that it is _the only logical proof of the divine authority of the miracle-worker_. We call this the orthodox definition, although we must admit that no one in modern times has presented this view more forcibly and decidedly than the Unitarian Andrews Norton, and though many Orthodox men have taken a different view.

-- 3. The different Explanations of the Miracles of the Bible.

The four explanations of the miracles of the New Testament (to which we now confine ourselves) are these:-

I. _The Natural Explanation._-According to this, the miraculous facts of the New Testament are to be explained as resulting from natural causes.

They are on the plane of our common human life. They are such events as might easily happen anywhere at the present time. Christ himself was but a natural genius of a high order. His miracles were merely the natural results of his intellect and strength of will, or they were mistakes on the part of the observers and narrators, or myths which have grown up subsequently in the Church. Great ingenuity has been used in attempting to show how each miracle may be explained so as to be nothing very extraordinary, after all. But these explanations are often very forced.

Some events which are at first sight seemingly miraculous, are often explained as natural events by the majority of commentators. Thus the account of the angel who went down into the pool and troubled the water is usually interpreted as a natural phenomenon, and no real miracle. Modern travellers have noticed that this pool of Bethesda is an intermittent spring, which may have possessed medicinal qualities.

The old-fashioned naturalism, however, has mostly gone by. Its explanations were too forced and unnatural to continue long. The more common account at present is that which a.s.sumes that the narrators were mistaken in the stories which they have given us. Mr. Parker thinks that there is not sufficient evidence of the miracles. If there were more he would believe them. He gives no explanation of their origin farther than this. But Strauss attempts an explanation based upon an unconscious action of the fancy and feelings on the part of the New Testament writers, causing them to create these incidents out of some trifling basis of fact or of history. Renan follows in the same general direction.

II. _The Unnatural Explanation._-A miracle is a violation or a suspension of a law of nature.

This, until recently, has been the favorite view of miracles among theologians, and is the view of miracles against which the arguments of those who reject them have been chiefly directed.

The arguments in favor of this view are these:-

1. The miracles of the New Testament _seem_ to be violations of laws of nature. For example: the turning water into wine; healing by a word or touch; stilling the tempest; feeding five thousand; walking on the sea; transfiguration; raising of Lazarus; Christ's own resurrection. The law of gravitation seems to have been suspended when he walked on the sea, &c.

2. Miracles are appealed to by Christ and his apostles in proof that G.o.d was with him. But, unless these miracles had suspended the laws of nature, they would not be proofs of this.

These are the two princ.i.p.al reasons for this view of miracles.

_Objections._-On the other hand, it is objected,-

1. That apparent violations may not be real violations of the laws of nature. Examples: The Arab emir in "The Talisman" who was told that water sometimes became solid, so as to support a man on horseback; a steamboat sailing against wind and current; the telegraph; the daguerrotype. In all such cases the laws of nature are not violated or suspended, but new powers come in.

2. Christ appeals to the moral character of his miracles, and not merely to their supernatural character. They are miracles of benevolence.

3. If the proof of Christ's mission depends on this view of miracles, it can never be proved. We can never be sure that the event is a violation of a law of nature.

4. On this view the sceptic's objections to miracles are unanswerable.

So says Dr. Thomas Brown, in an article reprinted by Dr. Noyes, of Cambridge, in the "Theological Essays" published by the American Unitarian a.s.sociation. He admits the principle of Hume's Essay on Miracles, but says that his error lies in the false definition of the miracle as a violation of the laws of nature. False, because,-

(_a._) On the principle of continued uniformity of sequence our whole belief of causation, and consequently of the divine Being, is founded.

(_b._) Gives an air of inconsistency, and almost of absurdity, to a miracle.

(_c._) Laws of nature are not violated when a new antecedent is followed by a new consequent, but when, the antecedent being exactly the same, a different consequent is the result.

(_d._) No testimony could prove such a miracle. Suppose testimony so strong that its falsehood would be an absolute miracle; then we should have to believe, in either case, that a law of nature has been violated.

No ground of preference between them.

5. A miracle may be supernatural, or above nature, without being unnatural, or against nature.

6. The greatest church teachers have maintained that miracles were not against law or without law, but above common law. Hahn, after mentioning the view of a miracle as a suspension of law, and calling it one neither scriptural nor conceivable, proceeds to quote Augustine and other writers, who held that miracles were by no means opposed to law.(9)

III. _The Preternatural View of Miracles._-This view admits the reality of the phenomena, but explains them as resulting from mysterious forces, which are neither divine on the one hand, nor human on the other, but which are outside of nature. This is the demoniacal view, or that which supposes that evil spirits, departed souls, or spirits neither good nor bad, surround the earth, and can be reached by magic, witchcraft, sorcery, magnetism, or what is now called Spiritualism. This theory supposes that the works of Jesus were performed by the aid of spiritual beings. The objections to this view are,-

1. If it is supposed, as it was by the Jews, that Jesus had the aid of evil spirits, the sufficient answer is, that his works were _good_ works.

2. If it is argued that he performed his miracles by the aid of departed spirits who were good spirits, the answer is, that he himself never took this view, but always declared, "My Father, who dwelleth in me, he doeth the works." Moreover, the whole character of the miracles of Jesus differs not only from everything ever done by magnetism or spiritualism, but from everything ever claimed to be done.

IV. _The Supernatural View of Miracles._-This view a.s.serts that the miracles were performed by higher forces, which came into this world from a higher world than this. It a.s.serts that besides the forces which are at work regularly in the world, there are other forces outside of the world, which may from time to time come into it. We call them higher forces not only because they are more powerful than the forces before at work in the world, by overcoming which they produce the extraordinary outward phenomena, but because they always tend to elevate the world nearer to G.o.d. They are thus proved to come from a world which is nearer to G.o.d than this. The reasons in support of this view are, as before suggested.-

1. Geology teaches it. The rocks show not only an original creation of the world, but successive creations of vegetable and animal life.

2. The creation of the world teaches it. Creation was a miracle in this sense of the word.

3. There seems to be in the const.i.tution of man a faculty provided for recognizing the supernatural element. Phrenologists call it the organ of marvellousness. Such a faculty would argue the existence of an appropriate object on which it might be exercised.

4. The whole life and character of Jesus were supernatural and miraculous in this sense. They cannot be satisfactorily explained as the result of anything existing in the world before.

-- 4. Criticism on these Different Views of Miracles.

In attempting to discover the truths and errors contained in these statements it is a great satisfaction to feel that our faith in Christ and Christianity is not depending on them. If we believed with those who consider miracles the only or the princ.i.p.al proof of Christianity, we could hardly hope to be candid and just in examining the arguments of those who deny the marvellous facts of the New Testament. There is no doubt that the number of religious and Christian men who have relinquished all belief in the marvellous part of the Bible has largely increased within a few years. At the present time there is a strong tendency to disbelieve and deny all miracles as incredible and impossible. Renan, in his "Life of Jesus," says, "Miracles never happen except among people disposed to believe them. We banish miracles from history in the name of a constant experience. No miracle has, as yet, been proved." Renan adds, that "if a commission of men of science should decide that a man had been raised from the dead he would believe it." "Till then," he says, "it is the duty of the historian not to admit a supernatural fact, but to find, if he can, what part credulity and imposition have had in it."

Accordingly, Renan writes his "Life of Jesus" in this sense, discarding most of the miracles, or explaining them away, and trying to put together into some kind of shape the fragments which remain. But Renan does not go far enough to satisfy some others. Gerritt Smith, for example, in a recent lecture which he has published, called "Be Natural," says, "Jesus neither performed nor attempted to perform miracles. His wisdom and sincerity forbid the supposition. Am I an unbeliever in the historical Jesus because I hold him innocent of the absurdities which superst.i.tion and folly tax him with? No more than I should disbelieve in Shakespeare, by denying that he walked on the Avon, or changed its waters into wine. M. Renan ought to have made no account of these stories of miracles. He should have dropped them entirely, as did Rammohun Roy in his Hindoo translation of the New Testament. Let the credulous feed on these creations of superst.i.tion, but let men of sense turn away from them."

The reason why so many intelligent men find it impossible to believe the miracles of the New Testament, while they find it very easy to believe the religious and moral teaching of Jesus is partly due to the spirit of the age. The intellect of this age is more and more scientific. Now, science is the knowledge of facts and laws. A miracle is opposed to all usual observation of facts, and is often called by theologians a violation of the laws of nature. It is not therefore strange that men imbued with the spirit of science should dislike the notion of miracles.

-- 5. Miracles no Proof of Christianity.

Now, we should have little objection, on purely theological grounds, to give up the miracles of the New Testament. Theologians have built up the proof of Christianity on miracles. They have declared them the chief evidence of Christianity. They have said, "A miracle is a violation of a law of nature. Now, no one but G.o.d can violate a law of nature. If Jesus violated a law of nature, it proved that G.o.d was with him. But that he did so we know from the New Testament. That it tells the truth we know, because it was written, by eye-witnesses, who could not have been mistaken, because they saw the miracles with their own eyes, and were not liars, because they laid down their lives in testimony of the truth of what they a.s.serted." Therefore, it is argued, "Christ worked miracles; therefore he had G.o.d's help and power; therefore he has G.o.d's authority to teach the religion of the New Testament."

Now, for those who hold this view of Christianity, if they renounce miracles, it is evident that the foundation of faith is gone. No wonder, therefore, that they bitterly oppose all attacks of miracles. In defending miracles, they are fighting for their lives.

But we need not hold this view of the foundation of Christianity.

Christianity does not rest necessarily on the physical miracles of Christ, but on his moral miracles, which no one has ever doubted, or can doubt.

Christianity proceeded from Jesus, and was transmitted by him, not as a philosophy, but as a power, a life, which renewed the old world, and created a new dispensation. This is the great miracle. We do not really believe Christianity on the ground of miracles, but we believe miracles on the ground of Christianity.

Let us explain this. If miracles had been a.s.serted to be wrought by G.o.d in order to prove the truth of a doctrine irrational, self-contradictory, odious to the conscience and to the heart,-to prove, for example, the justice of the Spanish Inquisition, the lawfulness of slavery, or that G.o.d loves some of his children and hates the rest,-then all the outward evidence in the world would not have convinced us that G.o.d had taught such a doctrine and confirmed it by miracles. If we had seen with our own eyes a dead man raised to life, or if M. Renan's committee of scientific men had testified that they had seen it, we should either say they were deceived, or we should say, with the Jews, "It is done by some devilish power, not by a divine power. It is not supernatural, it is preternatural." But Christianity itself is the great miracle of human history. It is more marvellous than raising a dead man, for it was the _resurrection of a dead world_-of a dead humanity. Read Gibbon. He is an infidel writer, but he is a perfect historian. He shows you Christianity, as a living force, coming into history, pouring a tide of life into the decaying civilization of Rome, overflowing upon the German tribes, and changing their whole character, so as to make out of those savage warriors merciful and reverential soldiers, who knew how to pardon and how to spare. Now, there seems something quite as supernatural in this as in the coming of new trees and plants into the world in the carboniferous epoch, or the coming in of mammalia, a hundred thousand years or so after. It seems as if G.o.d came near the world, and touched it in Jesus Christ; for the power of one man was wholly inadequate to such results as followed his coming. I believe Christianity a divine religion, a religion from G.o.d, because it lifts the soul nearer to G.o.d-because it has lifted mankind nearer to G.o.d, and enabled men to believe G.o.d a friend-not a tyrant, not a stern king-but a father. Christianity is divine, because its truth and love are divine-because it purifies, consoles, and elevates human hearts; because the life of Jesus is, by the testimony of such men as Theodore Parker, Rousseau, and Renan, infinitely superior to all other lives ever lived in this world. Now, believing in Christianity and Christ on such grounds, we may look with much more deference and respect upon the stories of miracles which are intertwined in his life. We should not attend to them at all if we found them told about only common men; but told about Jesus, we are led to examine them more critically, and ask whether it is, or is not, possible for them to have been, in the main, real facts.

The Orthodox doctrine has been, and still is, that Christianity rests on miracles. Our view is, that miracles rest on Christianity. But we close this section with extracts from Luther, Channing, Trench, and Walker, to show that the view for which we contend is not without able supporters in all parts of the Church.