One of the least-understood and, thus, overused words in American culture is “miracle.” We use it when describing events that are unexpected or surprising, such as the “Miracle on Ice,” referring to the 1980 U.S. triumph over the USSR in ice hockey. Or, closer to my heart, “The Miracle Mets,” who won the 1969 World Series.
Then there’s Marianne Williamson’s “Course of Miracles,” which is little more than magical new-age thinking—and of course its Christian counterpart, the “name-it-and-claim-it” theology.
These misuses of the word “miracle” have cheapened its value and made it increasingly difficult to recognize the genuine articles and, more importantly, to understand their significance in our lives and the lives of others.
Now, the flip-side of this glib use of the word is the categorical rejection of the idea of miracles. This rejection was neatly summed up by Adam Gopnik of the New Yorker in an article about faith and belief in which he wrote, “We know that . . . in the billions of years of the universe’s existence, there is no evidence of a single miraculous intercession [sic] with the laws of nature.”
This extraordinary statement was as much as statement of faith as the Apostles Creed. It is made possible by a worldview that dismisses outright any likelihood of anything beyond the material world of time and space.
Well, my latest book, “Miracles: What They Are, Why They Happen, and How They Can Change Your Life,” represents my attempt to correct both these errors—and, let’s be plain, that’s what they are—and to help Christians and non-Christians alike to understand what Christians mean—or at least should mean—when they use the world “miracle.”
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SOURCE: Christian Headlines
Eric Metaxas, BreakPoint