How does the Christian God act?
I want to suggest an hypothesis, which is summarized as follows.
1. Miracles are marked out by (as the name suggests – ‘miraculum’ meaning wonder) their tendency to cause wonder.
2. They cause wonder because the observer notices the event seems highly unlikely to have occurred in the way it did, even though, for example, they witnessed it (hence, wonder at how it occurred).
3. What is unlikely is the coordination of things in the world.
4. These sorts of events are on-going and widespread.
Before discussing the advantages of this hypothesis, a brief aside on the supernatural-natural notion.
Supernatural vs. natural causes
Consider if someone claimed electromagnetic phenomena were ‘supernatural’ and contact mechanics was ‘natural’. OK, but in what way does that distinction make a difference in the cause-and-effect world? For the people drawing up equations and models of electromagnetic activity, it’s not clear why this kind of distinction would matter. Electromagnetic phenomena operates in a very different way from contact mechanics, but so what?
What I’m interested in here is how God (supposedly) acts, not in theological speculation about what ‘kind’ God’s acts are. Instead of theology -> theory of how God acts, I rather observation -> theory of how God acts.
Consider. The idea of supernatural causation is about a creator ‘outside’ of nature. Nature (the universe) is a creation of God. Involved in this notion of God being the creator of nature are theological ideas, such as God being necessary, unchanging, outside of time, and so on. These are all important theological topics.
That the Christian God is such a being is debatable. Christians need not look to the Old Testament to figure out how the universe came into being, but if a Christian is looking to the Old Testament, the accounts of what God did don’t seem to be a creation ex nihilo (out of nothing), even though creation ex nihilo is the standard Christian theological view nowadays. Rather, God is portrayed as shaping or ordering something – perhaps as a potter crafts clay to form pottery.
Yet, to what extent does the idea of a God existing outside of the universe impact our understanding of how God acts? For example, if Jesus healed someone, was this a natural or supernatural event? Well, it was unusual, and no one knows how it would have happened, but for all that it could have occurred within creation, i.e., without any kind of (special) outside-of-nature activity. That it’s unusual, or because we don’t have a well worked out model of how it works, doesn’t mean it’s supernatural. This is an old point, and I hope it’s obvious.
Now consider 3. If it’s right, then when looking at miracles, the ‘efficient causes’, so to speak, at least in most cases, should be findable. Yet, you don’t explain the miracle of the donkey Jesus rode into Jerusalem on, say, by saying ‘there was a donkey, and someone found it’. Instead, you have to explain the likelihood of it. It is the unlikeliness that points to God’s activity, i.e., a miracle.
This is why the Catholic church’s attempts to discern if something is a miracle are misled (and this mistake is based on their theology, and in particular the supernatural-natural distinction about God’s activity originating ‘outside’ of nature). They attempt to see if any known natural cause could account for the miracle. Being unable to find one, they conclude it is a miracle. This leads to ignoring large amounts of what Christians take to be everyday miracles, and excludes ascribing to God these miracles by definition.
Yet, when Christians talk about everyday miracles, they are almost always talking about natural causes that have been coordinated in an unlikely way. What’s key (under the theory I am here expounding) isn’t natural causes but how likely it is that those causes came together in the way they did. We can say God’s activity can be found in the ‘final’ cause, not a lack of natural ‘efficient’ causes.
Advantages of this characterization of miracles
1. It describes a large number of miracles Christians report, where there are conventional operators but unconventional coordination of them.
2. For miracles where it is not clear if it’s just the coordination of conventional operators, this is a matter of our knowledge. We don’t know what’s going on, and so it could be just a coordination.
3. It is compatible with either supernaturalism or naturalism – God can be conceived as the creator in the sense of being ‘outside’ of the universe and creating all things ex nihilo, or a creator in the sense of being ‘inside’ of the universe and creating all things as a ‘shaper’ of pre-existing aspects of the universe.