himself. Miracle is possible because God is not far away, but is at hand to do whatever the needs of his moral universe may require. Regeneration and answers to prayer are possible for the very reason that these are the objects for which the universe was built, if we were deists, believing in a distant God and a mechanical universe, evolution and Christianity would be irreconcilable. But since we believe in a dynamical universe, of which the personal and living God is the inner source of energy, evolution is but the basis, foundation and background of Christianity, the silent and regular working of him who, in the fullness of time, utters his voice in Christ and the Cross.?
Lotze?s own statement of his position may be found in his Microcosmos, 2:479 sq. Professor James Ten Broeke has interpreted him as follows: ?He makes the possibility of the miracle depend upon the close and intimate action and reaction between the world and the personal Absolute, in consequence of which the movements of the natural world are carried on only through the Absolute, with the possibility of a variation in the general course of things, according to existing facts and the purpose of the divine Governor.?
A. We acknowledge that, so long as we confine our attention to nature, there is a presumption against miracles. Experience testifies to the uniformity of natural law. A general uniformity is needful, in order to make possible a rational calculation of the future, and a proper ordering of life.
See Butler, Analogy, part ii, chap. ii; F. W. Farrar, Witness of History to Christ, 3-45; Modern Skepticism, 1:179-227; Chalmers, Christian Revelation, 1:47. G. D. B. Pepper: ?Where there is no law, no settled order, there can be no miracle. The miracle presupposes the law, and the importance assigned to miracles is the recognition of the reign of law. But the making and launching of a ship may be governed bylaw, no less than the sailing of the ship after it is launched. So the introduction of a higher spiritual order into a merely natural order constitutes a new and unique event.? Some Christian apologists have erred in affirming that the miracle was antecedently as probable as any other event, whereas only its antecedent improbability gives it value as a proof of revelation. Horace: ?Nec deus intersit, nisi dignus vindice nodus Inciderit.?
B. But we deny that this uniformity of nature is absolute and universal.
(a) It is not a truth of reason that can have no exceptions, like the axiom that a whole is greater than its parts.
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