HKB
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Often appears with: miracles and divine intervention · the nature and attributes of God · reason and the intellect · providence and divine governance · logic, method, and demonstration · wedding at cana · the rise and fall of greatness · supernatural · social sciences vs religion · simplicity and productivity · scripture and its interpretation · pre-established harmony
Usually: argument (6) · detachment (4) · curiosity (1) · reverence (1) · skepticism (1) · wonder (1)
“In order to say that certain things are supernatural, it is necessary to have the sentiment that a natural order of things exists, that is to say, that the phenomena of the universe are bound together by necessary relations, called laws.” Émile Durkheim, The Elementary Forms of the Religious Life · insight
“Thus it is that there cannot be any invincible objection to truth.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · insight
“It so happens that the ancient Stoics were not far removed from this system.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · observation
He claims the idea of the supernatural depends on belief in a natural order governed by laws, which arose with positive sciences; before that, “miracles” were seen as marvels within nature’s will-driven contingency.
there were, and could be, only spiritual relations, he thought he was working as a rationalist, and saw nothing in this universal animism which could be offensive to the intellect. Moreover, the idea of the supernatural, as we understand it, dates only from to-day; in fact, it presupposes the contrary idea, of which it is the negation; but this idea is not at all primitive. In order to say that certain things are su…
He replies to scriptural and miracle objections, arguing that Scripture’s ordinary language does not deny his account of reality as mind-dependent perceptions, and that miracles involve real changes.
sect. 29, 30, 33, 36, &c. And I do not think that either what philosophers call Matter, or the existence of objects without the mind, is anywhere mentioned in Scripture. 83. NO OBJECTION AS TO LANGUAGE TENABLE.--Again, whether there can be or be not external things, it is agreed on all hands that the proper use of words is the marking our conceptions, or things only as they are known and perceived by us; whence it p…
Calvin argues Christ’s divinity is evident in divine works attributed to him—forgiving sins, governing creation, and performing miracles by his own power—so confidence must rest in him.
were of the same opinion. Thomas, likewise, by publicly confessing him to be “his Lord and God,” declares him to be the same true God whom he had always worshipped.(226) XII. If we judge of his Divinity from the works which the Scriptures attribute to him, it will thence appear with increasing evidence. For when he said, that he had, from the beginning, continually coöperated with the Father, the Jews, stupid as the…
Leibniz classifies truths of reason into eternal verities and positive laws of nature, argues that God may work miracles without contradicting eternal truths, and claims no invincible objection can undermine truth.
of the Holy Spirit, who takes possession of souls and persuades them and prompts them to good, that is, to faith and to charity, without always having need of motives. 2. Now the truths of reason are of two kinds: the one kind is of those called the 'Eternal Verities', which are altogether necessary, so that the opposite implies contradiction. Such are the truths whose necessity is logical, metaphysical or geometric…
Leibniz explains miracles as operations that cannot be explained by created natures, and he argues God chooses the simplest, most uniform, and most productive general laws consistent with order.
on account of what they are. The more intricate processes take up too much ground, too much space, too much place, too much time that might have been better employed. [258] 209. Now since everything resolves itself into this greatest perfection, we return to my law of the best. For perfection includes not only the _moral good* and the *physical good_ of intelligent creatures, but also the good which is purely *metap…
Leibniz defends his view of general harmony against Bayle’s objection, argues miracles need not break the best universal plan, and explains how angels or laws of motion could underlie “miracles.”
have not intelligence, but God has it for them. He would reproach himself for the slightest actual defect there were in the universe, even though it were perceived of none. 247. It seems M. Bayle does not approve any comparison between the disorders which may exist in inanimate things and those which trouble the peace and happiness of rational creatures; nor would he agree to our justifying the permission of vice on…