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EN
It has been common for some time to think of a miracle as a natural event possessing a supernatural cause. Such a supernaturalistic account of miracles might be constructed with an eye to apologetic concerns, with the hope that the occurrence of a miracle might provide a defense for theism. The general strategy of such an apologetic appeal is to suggest that a miracle is an event that nature could not produce on its own. It is thought of as an event that is incapable of receiving a natural explanation. Thus the supernaturalist hopes that the occurrence of a miracle will point to the operation of a causal force from outside of nature, i.e. one that is supernatural. David Corner's concern is to show the liabilities of such an account of miracles, and to show how our concept of the miraculous may do without it. He offers a non-causal account of miracles as a basic action on the part of God. His motivation, expressed in the broadest possible terms, is to rescue the concept of 'miracle' from the quasi-scientific language of supernaturalists, and to show that the best understanding of a miracle is not one that tries to place it in relation to scientific notions such as that of a law of nature; it is one that understands a miracle to be an extraordinary expression of divine agency - where this needs not be understood in terms of divine causality - and as an event that has a role to play within theistic religious practice.
EN
Philosophical attempts to answer the question as to what chance is and the question as to the possibility of the existence of the miracle, are ineluctably bound up with the problem of the concept and structure of the laws of nature. It thus appears that the most competent area of philosophical deliberation, within the framework of which one might seek the answer to the foregoing questions, is the philosophy of nature, rooted within contemporary natural sciences. An extraordinary event, one which we are unable to incorporate into the regularities of nature as we know them, may be such either on account of its ontic structure, or on account of the observer's limited cognitive capabilities. What emerges here is a convergence between the empirical element of a miraculous event and an event which we describe as a chance event, in the sense of there being an absence of cause/a lack of knowledge regarding the cause.
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