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Miracles and the Fermi paradox

When I decided to write about miracles (mostly to make up my mind), I was struck that ordinary people do not talk about if you have witnessed a miracle, or whether this or that cure is miraculous, but simply question: Do you believe in miracles? Common sense places miraculous, not evidence, or testimony, but on beliefs. They should not be miracles, people think, something that happens at the sight of all, but rather in what is believed or not.

Miracles, by their wonderful traits, may be the subject of superstitions, and even a business opportunity. But as an object of reflection is a problem discussed seriously, read the entry that you spend the Stanford Encyclopedia of Philosophy [ link]. Nor is it necessary to emphasize the importance that the miracle is to Christianity. On the causes of saints, is relevant signorum fame (the opinion of the faithful graces and favors received), and all Catholic theology is based on two miraculous events: the virgin birth , and resurrection. So it is a matter which requires circumspection.

unsurpassed definition of miracle or wonderful fact is that of St. Thomas (S.Th. 1, 110, to .4): aliquid esse dicitura miraculum, praeter quod fit totius naturae ordinem creatae (a miracle is what occurs outside the order of all created nature). From here the philosophers discussed the fact praeter naturae ordinem (ie, "outside the natural laws.") In these terms, are possible and credible miracles?

It seems instructive that we overlook the variant of the classic definition offered by the English apologist CS Lewis, specifically from his book Miracles (1947): I use the word Miracle to mean an Interference with Nature by supernatural power ("I use the word miracle to express an interference with nature of supernatural power ") [Harper Collins ]. A miracle, to Lewis, is a supernatural interference . Thus leads us to his apologetic purpose, which is to argue that, in fact, is ordinary supernatural, and that such interference can occur in our world.

is curious word interference. According to Academy dictionary, Castilian is an English loan [ DRAE ], which took the average Frenchman enterferer , and ultimately from Latin FERir (hitting, wound). Therefore, in the mind of Lewis, the miracle is like a wound, a violence in nature. A humorous illustration of the miraculous taken in this regard is the Bill Murray movie "Groundhog Day" ( Groundhog Day, 1993), when the days do not happen, but the same day repeated over and over again each morning, when the protagonist wakes up.

There is no difficulty in affirming that God is everywhere , or as St. Thomas onmibus Deus est in rebus ... Quando non solum esse incipiunt cousin, sed esse quandiu in conservatur (S.Th. 1. Q.8, 1), illustrating theory with a beautiful image: sicut in aere causatur lumen a sole quandiu illuminatus manet aer ( "as light as the sun causes the air while the air remains illuminated.") But that supernatural presence, bearing, "interferes miraculously at any time?

I can think of two objections. The first lies in a limitation on our ability to observe (The uncertainty principle that Lewis mentioned it). supernatural can not manifest in nature rather than natural (hence the Baby Jesus in the eyes of a child shepherds.) It is inconceivable supernatural interference in the natural, they are dimensions irreconcilable. From our perspective of individuals enrolled in nature (like fish in water) can not recognize supernatural interference. At this point, I am aware that Lewis argued that mental phenomena are supernatural , a view that seems highly questionable, with that would be solved for him the ordinary interference of the supernatural in the natural. But the fact that the mental is not reducible to the material, does not follow that it is supernatural mental. CS Lewis has an idea of \u200b\u200bthe supernatural unfounded (in my opinion because it confuses the natural and material: matter of course, but not all of nature is material).

If we now turn to Aquinas, we find that the real problem of definition: fit quod praeter naturae ordinem totius lies in its first two words: quod fit, which is made or occurs. There is a fiat supernatural that appears in nature (and therefore is not appropriate to speak of a "creative moment": the creative act, the fiat lux , does not adhere to the natural sequence). If natural laws were interrupted by supernatural interference (praeter ordinem naturae ), this fact miracle could not be recognized by observers as we are natural.

The second objection to the possibility of miracles could still call Fermi paradox [wiki ]: whether the existence of aliens is just as likely, where are they? Somehow aliens are also miraculous, but I want to refer epistemological order here: whether miracles are possible, where are they? The proliferation of saints' causes has led to the proliferation also the testimonies of miraculous healings . But in fact it is healing that are not explicable in the light of present medical science, so the experts in these processes rely on the standard formula: "scientifically inexplicable healing " (a doctor never assert the existence of a miracle). We therefore find that the miracles, defined as acts that violate the order of nature, we are not displayed . What remains, then?

With a bit of irony, I say believe in miracles ... but not the definition of St. Thomas. Yes, I believe that miracles occur, but not amazing facts (like seeing a flying donkey.) After the above, define them as revelation in nature and in people's lives a supernatural significance. The miracle is not manifest to our senses, but our understanding. And does not alter the natural course of things. The miracle is symbolic, not wonderful. The vision of the starry sky above us and is miraculous, because it shows us God the Creator is in all things.

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a flawed understanding of the resurrection

The message of the Resurrection is important because it speaks of our hope that we will not die completely . As for the testimony of Jesus' appearances after his death and resurrection (which if we believe ad litteram the gospel, came to hold a barbecue on the beach with the disciples), there is a vast debate in modern theology, rejecting his reading in a gross literal sense. DNR not return to the body. The theologian Joseph Tübingen Ratzinger explained the resurrection watching what now seems obvious, that death is the extinction of the biological body ( bios), and that the resurrection is the entrance to a different life (zoe ), unimaginable, which transcends his physical laws, chemical and biological weapons.

Vivid Gospel accounts of Jesus' resurrection appearances are pedagogical purpose, but can not be taken as an empirical description if you want that the message of the good news is credible for our time . Resurrection misunderstood would also incomprehensible death of Jesus (if raised in the grave, do you not die, then he was asleep?). Paul Our replica will be: if Jesus did not die as we have to die, then is our faith . But beliefs are free (as illustrated by the argument of Russell's teapot), and they are irrefutable.

By the way, Sunday morning I had breakfast, reading the newspaper Abc with an article of author Juan Manuel de Prada, "glorious body" [ link], showing a flawed understanding of the resurrection. Defective because not know what he's talking (actually no one in this life know how resurrection), or composition of is what it is theology (which is not to explain a catechism) or assume that the modern defender faith in imitation of the apostles, should seek to explain away religious belief our current knowledge of the universe.

I am angry this literalist reading Prada because biblical fundamentalism is no longer frowned upon in the church. Benedict XVI has repeated in his e xhortación Verbum Domini (44): "the" literal "reading advocated by fundamentalist actually represents a betrayal, both literal and spiritual sense, opening the way to instrumentalization of various kinds (...) The problematic aspect of this reading is that "refusing to take into account the historical of biblical revelation , becomes unable to fully accept the truth of the Incarnation itself. shun fundamentalism the close relationship between the divine and human in relationship with God ... For this reason, tends to treat the biblical text as if it had been dictated word for word by the Spirit, and fails to recognize that the Word of God has been formulated in language and phraseology conditioned by a certain time or another " [ Verbum Domini].

says Prada on Abc : "Jesus ate and drank with his disciples after rising, as evidenced by persistently evangelists and certifies Peter (Acts 10, 41). " That's Pedro said that certifies , evidence that our Prada reads Scripture as a crammed police they were, and so nothing subtle plays. Worst seems to rest on nonsense: "But," repeated the scientistic, exasperated, "what happened inside the tomb?". What happened there beyond our understanding, but the Jesuit Manuel Carreira, a physics professor and theologian, has tried to imagine , based on recent advances in quantum mechanics , which have been observed in the laboratory phenomena of movement discontinuous, empathy and multilocación (...)" elementary particles [bold emphasis added] .

If the resurrection beyond our understanding, what is imagined? Not to mention that a scientistic (as I can be me), the opposite as it has ridiculously Prada, never ask what might happen inside the tomb , because the resurrection is a fact theological, not reachable by itself ; or time ( the third day according to the Scriptures ) or space ( resurrect not rise from the grave , shake off the shroud, and leave the tomb ...). The circumstances of time and place are imaginings that are repugnant to what, by glorification transcends the mundane dimensions (space and time, matter and energy). And if the resurrection of itself may not involve the subject's body, the crazy lazy invocation of quantum mechanics, which regards material facts, by strangers who seem to us at our level. And finally, if a subatomic phenomenon observed in laboratory managed to validate something the resurrection of Jesus, we would to say with Paul, who vain would our faith, if it is based on quantum mechanics!

who follows the single letter of the Gospels without grasping its meaning, can not understand how to revive . And as for how it is raised is a meaningless question because quomodo? Predicable is a category of mundane facts, not theological or made glorious . explain the resurrection as a physical phenomenon , is theologically aberrant (as well as dissimilar confuse things: the material world and eternal life), and shows a very poor hope that clings to experiences known to the world without knowing what awaits us when to die. If it was a physical event observable, Jesus would not have risen (and vain would our faith, then yes!) Because a ghost is not risen. who resurrects back to life not known, but entering another new life. And ghosts (as the father of Hamlet, Prince of Denmark) are events of this world, not another .

why I believe the Gospels, when telling the apparitions of the Lord, say more about the faith of the disciples, that the vicissitudes of the body of Jesus, dead and buried. The resurrection, which is releasing the biological body can not be an empirical fact of this world. Ratzinger explained it in Tubingen. On this I hope to return later.

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