C.S. Lewis, On Miracles

Introduction

Throughout history, discussions on the existence of miracles and divine intervention have remained at the forefront of scientific, religious, and philosophical debates. Many secular philosophers, scientists, and historians have attempted to discredit the notion of a God who performs miraculous acts primarily because they argue that such intervention is physically and scientifically impossible. Fortunately, there are Christian theologians and apologists who have devoted significant time to constructing defenses of miracles and divine intervention. One of the most prominent apologists was Clive Staples Lewis (hereafter C.S. Lewis) whose hallmark works include Mere Christianity, Screwtape Letters, and the Chronicles of Narnia. Additionally, Lewis staunchly defended the possibility of miracles in his 1947 book titled Miracles: A Preliminary Study. The 20th Century writer was renowned for his rigorous theological insights and profound intellect, which was often used to engage both skeptics and believers; the former of which Lewis once was. While there is widespread skepticism regarding the plausibility of miracles due to contemporary emphasis on scientific and natural explanations, this paper will argue that C.S. Lewis' apologetics argument for divine intervention is still applicable today due to the accumulation of evidence from biblical and historical accounts.

Overview of Miracles

To understand Lewis' argument for miracles, it is necessary to provide a definition as to what a miracle is. According to Corner, the word "miracle" derives from the Latin term, miraculum, which refers to an object, or act, of wonder. Additionally, in his work, Enquiry Concerning Human Understanding, David Hume defines a miracle as "a violation of the laws of nature." Therefore, broadly speaking, a miracle is understood to be an event or act that either suspends or transcends natural laws, and this intervention is typically attributed to a supernatural being (i.e., God). While naturalism holds that there are fixed, impersonal laws which are the sole dictators of how the universe operates, theism is the framework that allows for the potential of a supernatural being intervening with creation. Another definition proposed for miracles is that they are, "...those striking or unusual workings by God that are clearly supernatural. These are special supernatural works of God's providence that are not explicable on the basis of the unusual patterns of nature." For the sake of this paper, the operational definition for miracles will come from C.S. Lewis, and it is defined as "an interference with Nature by supernatural power." It is important to note, however, that Lewis provides a footnote in his book, which reads, "This definition is not that which would be given by many theologians. I am adopting it not because I think it an improvement upon theirs but precisely because, being crude and 'popular,' it enables me most easily to treat those questions which 'the common reader' probably has in mind when he takes up a book on Miracles." Subjectively speaking, Lewis likely wrote this footnote for clarification regarding the simplistic nature of his definition, but this definition is the clearest one to operate from.

Lewis' definition emphasizes two key characteristics, which are as follows: (1) miracles are the result of a supernatural cause and (2) they introduce a new element to the natural order rather than annihilate it. Once this supernatural element (i.e., miracle) is introduced, nature returns to its normal operating principles by infusing the miracle into its system. For instance, Jesus' first public miracle was turning water into wine at the wedding at Cana. In this particular miracle, the new substance (i.e., the wine) complied with the natural chemical properties of wine despite having been altered by Christ. The wedding at Cana miracle is just one biblical example of God performing a supernatural act, but there are more that will be discussed later on.

A central component of Lewis' argument in defense of miracles is the distinction between the supernatural and natural. Lewis asserts that the naturalism worldview assumes all actions within the world are the result of physical laws and causes, not supernatural ones. On the other hand, supernaturalism lends credence to a reality which exists beyond the physical realm; one where God exists, and He has the free will to intervene with His creation. A primary concern of Lewis' is that one must also address the foundational metaphysical question when considering the possibility of miracles. More specifically, if supernaturalism is true and naturalism is false, then miracles are both possibilities and expectations. Furthermore, he argues that miracles are not only displays of supernatural power but also signs that direct us toward spiritual truths like the redemptive plan of God. Unlike demonic power, which manipulates supernatural forces to deceive man, miracles are direct acts of God, and they reveal His intentions, grace, and character. Ultimately, this distinction is what Lewis grounds his theological and moral framework in when arguing in defense of the existence of miracles.

Biblical Examples

For Christians, the Bible must serve as the primary source of truth and knowledge, especially regarding subjects like miracles. In both the Old and New Testament, the Bible details numerous accounts of divine intervention, which are an integral part of the theological and narrative message of Christianity. The reason for presenting an account of a biblical miracle is to lay a foundation for what Lewis considered the ultimate miracle, which was Jesus' incarnation; however, the resurrection of Christ will be the miracle that is currently discussed. Throughout the Old Testament, God often used miracles to demonstrate His authority, deliver His people, and affirm His covenant with the Israelite people. For example, he rescued the Israelites out of Egypt by splitting the Red Sea (i.e., Exodus 14) and allowing them to escape from Pharaoh and his army. Additionally, God confronted the prophets of Baal on Mount Carmel by sending fire down from Heaven to assert His divine supremacy over false gods (i.e., 1 Kings 18). While these are just two examples of God performing miraculous acts, they are the culmination of the events of the New Testament, specifically the life, death, and resurrection of Jesus.

The resurrection of Christ is the cornerstone of the Christian faith, and without it, there is no reason for one to put his or her hope in the Lord. According to Cabal, "The proposition to defend perennially is succinctly expressed in the Apostles Creed, 'The third day he rose again from the dead.' And for Christian orthodoxy this has always meant that the bodily raising of Jesus is a historical fact - because this was the clear witness of the apostles." If the resurrection never happened, then Jesus was just another false prophet who lived a morally good life, but he was not God. If he was not God, then mankind is forever enslaved to its sin, and man will never be fully reconciled to the Lord. Fortunately, this is not reality because Jesus was fully God and fully human, and he sacrificed himself on the cross, so that we would be cleansed of our sins and reconciled with our Father. His resurrection was not only spiritual but historical, and the evidence for it is a subset of the evidence used to establish the historical Jesus (i.e., the fact that Christ actually lived). Gary Habermas, an apologist and philosopher, has spent most of his professional endeavors focused on the resurrection of Christ. In 2005, Habermas published a study that presented thirty years-worth of critical scholarship on Jesus' resurrection, and generally speaking, the consensus amongst academics is that there is sufficient historical evidence, in the New Testament, to verify and prove the resurrection. Additionally, most scholars admit that some type of resurrection involving Jesus occurred, and it was not merely the result of the disciples creating a lie to further their religion. Christianity is exclusive in its claim that God raised Jesus from the dead. While this paper will not present all the historical and biblical evidence to support the resurrection, it is necessary to establish it as the core miracle of Christianity because, without it, the entire religion would collapse and so, too, would Lewis' argument.

Lewis' Argument for Miracles in its Intellectual Setting

In the 20th-century, the time in which Lewis was constructing his argument in defense of miracles, the academic realm was becoming increasingly dominated by skepticism and scientific naturalism. According to Dulles, "Deeply rooted in the tradition of Western Europe, he lamented the way in which the rapidly changing technology was cutting people off from the accumulated wisdom of the past." Thus, Lewis felt the need to engage with the environment around him by defending Christianity and doing so by refuting scientific and philosophical objections to the faith, particularly those aimed at miracles. More specifically, Miracles and The Problem of Pain are two works of Lewis' which utilize the argumentation that what is observed and experienced in the natural realm can correspond to the supernatural. At the heart of Lewis' defense is the distinction between supernaturalism and naturalism. Naturalism is a philosophical belief system which argues natural processes are the cause of everything that occurs within the world, so spiritual or supernatural explanations are not possible. In contrast, supernaturalism allows for the existence of phenomena and entities beyond the material world. The assertion presented by Lewis is that is that one must examine the possibility of miracles only after addressing the differences between naturalism and supernaturalism.

Another prominent contribution made by Lewis is his "argument from reason." The "argument from reason" posits that human thought is simply the byproduct of irrational physical processes if naturalism is true. If naturalism is true, then man's mental faculties, which are designed for reason, are not trustworthy, therefore, they can only be used to ensure survival rather than discovering the truth; however, man does trust his mental faculties to engage in logical and rational argumentation, which suggests reason has a source outside of the natural world. For Lewis, this proves the existence of a rational and sovereign Creator who is solely responsible for the implementation of miracles. Regarding science, Lewis purports that science and Christianity are not opposed to one another, but scientific inquiry is limited in its ability to explain miracles. Ultimately, if one attempts to dismiss miracles on the basis of science, then one misunderstands both the nature of miracles and the essence of science.

As previously mentioned, Lewis viewed the incarnation and resurrection of Jesus as the pinnacle of all biblical miracles. He went so far as to assert that the incarnation is the grandest of miracles, which all others depend, and build, upon. Essentially, the resurrection is not only the foretaste of creation's ultimate restoration to God, but it is also the complete summation of Jesus' deity and authority as being one part of the Holy Trinity. Lewis adamantly established that miracles are not mere supernatural spectacles meant to entertain man, but rather they hold significant theological meaning, revealing the redemptive purposes of the one true God. Moreover, intellectually speaking, Lewis provides a profound defense of how the biblical miracle accounts are coherent and consistent, which lends to their credibility. Christians affirm that the Bible is one complete narrative, from Genesis to Revelation, which depicts the story of mankind's descent into sin and God's plan for restoring that broken covenant. Miracles, Lewis argues, are embedded into this broader theological story, and they serve to verify and validate the work and character of God. Ultimately, his assertion is that this unified narrative supports, rather than refutes, the fact that miracles are not random anomalies that cannot be explained.

Critiques of Lewis' Argument

Lewis primarily wrote his book, Miracles, in response to David Hume's work, "Of Miracles." A Scottish historian, essayist, and philosopher, Hume was a key individual during the Scottish Enlightenment period. As a member of the Scottish common-sense school of philosophy, Hume was a major proponent of the scientific method. While Hume's, "Of Miracles," is considered one of the most prominent texts ever written on the subject of miracles, he was also known for his theories on political theory, knowledge, and human logic and reasoning. The "Of Miracles" text is common reading amongst philosophers, theologians, and historians, which is likely why Lewis was intrigued by it enough to pen an entire book in response to Hume. Essentially, the argument Hume posits is as follows: (1) a morally perfect, omniscient, and omnipotent God never makes mistakes, (2) if (1) then this God would never need to perform miracles, (3) thus, a morally perfect, omnipotent, and omniscient God never conducts miracles. In Miracles, Lewis presents a profound refutation of this argument, and he primarily does so by rejecting the claim that a miracle is God's method of erasing a divine mistake. While Lewis uses his book to critique Hume, there have been many critiques throughout history that have been leveled against his arguments.

Lewis' argument for the existence of miracles is rigorous and sophisticated; however, its critics often come from those within science, philosophy, and even religion. A key philosophical objection focuses on Lewis' premise from reason. Critics claim the advancements in the field of science and medicine, particularly neuroscience, can prove that cognitive processes are essential brain functions, which are fully explicable within a naturalist worldview. Therefore, the need for drawing upon the supernatural to explain phenomenon is challenged by one's mental and brain states, which primarily thrive on reason and logic. In addition to the rise in medicine, science, and technology, religious pluralism has become more prevalent, and another criticism against Lewis' argument stems from this fact. More specifically, most major world religions lay claim to the existence of miracles, so if more religions than just Christianity have miraculous acts, Christianity faces the challenge of proving its exclusivity. For example, as the fastest growing and second largest religion in the world, Islam poses significant challenges to Christianity. In Islam, miracles are defined as supernatural interventions, which occur in the natural realm, often implying a divine authority or power. The Quran, itself, is seen to Muslims as a great miracle as well as the Night Journey of Muhammad, the multiplication of food, and the splitting of the moon. Thus, critics contend against Lewis' argument by stating that the existence of miracles across various religions suggests they are the result of cultural, sociological, and psychological factors rather than authentic divine intervention. Regardless of the varying criticisms, Lewis presents a robust framework for the existence of miracles and divine intervention. His logical and rational argument does not require one to abandon the role of the science, medicine, and technology when attempting to explain miracles, but rather it encourages one to incorporate them altogether.

Contemporary Importance of Lewis' Argument

Despite the critiques leveled against Lewis' argument, his work remains considerably relevant in contemporary evangelicalism, and the facet of Christianity that his defense influences the most is the realm of apologetics. His approach continues to be of significant value to believers who are trying to defend their faith in an age of skepticism, spiritualism, and transhumanism. Lewis intricately connects faith and reason, and he does so by constructing a framework that sufficiently dismantles objections about the supernatural realm, especially those raised against God. Beyond the realm of apologetics, the argument Lewis presents is crucial to an age whose culture is plagued with spiritual longing, scientific advancement, and philosophical and religious pluralism. Currently, believers are seeing the lines between spirituality and science become increasingly blurred, and one's basic belief in God is contested almost daily. Fortunately, steadfast arguments formed by Christian theologians and apologists, like Lewis, remain compelling for such discourse, and they do so without sacrificing one's religious conviction or intellectual rigor.

Furthermore, as conversations around cosmology, artificial intelligence, and neuroscience intensify, Lewis' insistence on grounding his belief in miracles in a coherent worldview is significantly important. He uncovers the possible metaphysical presuppositions, which provide a way of combating competing truth claims. Moreover, Lewis presents his readers with a dilemma to consider; one that forces man to contemplate what he knows is not only empirically observable but also what best explains the human experience in its totality, specifically regarding morality, consciousness, reason, and the undeniable longing for transcendence. Additionally, in a world afflicted with division and polarization, Lewis' engagement with his critics is extraordinary for he does so with intellectual humility, which is often lost on many in contemporary society. He is a prime example, especially for believers, on how to maintain a gracious dialogue with those whom one may disagree with. In the realm of apologetics, Lewis' willingness to interact with opposing views, and possibly refine his arguments as a result, is a precedent that cannot be overlooked.

Despite living in a disenchanted world, the existential and spiritual significance of miracles continues to resonate with many who are looking for purpose. Lewis' argument for the possibility of miracles deeply touches the human heart, and its longing for redemption, meaning, and healing. Finally, it entices reader to reconsider not only whether miracles can happen, but what it reveals to man about the character, existence, and nature of God if they do.

Conclusion

Despite its age, the argument for the existence of miracles by C.S. Lewis is one of the most profoundly compelling defenses of divine intervention to ever grace contemporary Christian thought. Lewis' robust defense of miracles is rooted in his willingness to analyze miracles from various religious traditions, present historical and biblical evidence, and refute the weaknesses of the philosophy of naturalism. While many secular philosophers, scientists, and historians have attempted to refute Lewis' argument, the cultural relevance, intellectual depth, and pastoral voice has ensured the defense's longevity. As contemporary society continues to move deeper into the post-Christian era, the rise of alternative forms of religion, along with a significant reliance on science, debates about the validity of Christianity have intensified. Therefore, Lewis' defense of miracles and divine intervention is vital to the ongoing conversation, in and outside of evangelism, related to the nature of reality.