Among the more interesting books I’ve recently read is Miracles by Eric Metaxas. Together with several members from my church, I recently heard Metaxas at an event at Southwestern Baptist Theological Seminary and purchased a copy of the book (which he graciously autographed). I finished it a couple of days ago. Few books have both thrilled and puzzled me as much as this one.
The overall design of the book is deductive-inductive. The first few chapters propose an deductive case for the possibility of the miraculous. From the current state of theoretical physics and from the philosophical disciplines, Metaxas argues that believing in the miraculous requires not a reconsideration of the physical laws of the universe but merely the acknowledgement that something else might exist beyond the universe of matter and energy and might be able to interact with that universe.
The fine-tuning argument is clearly Metaxas’s favorite. He also argues significantly (and inductively) from the number of scientists who are also people of faith. Many of Metaxas’s arguments (from the fine-tuning of the Big Bang, from the precision required if the Giant Impact Hypothesis concerning the origin of the moon is correct, etc.) are compatible solely with Old Earth Creationism, and most of his poster-children for the reconciliation of faith and science (e.g., Francis Collins) are Old Earth Creationists. Intelligent Design makes a brief explicit cameo appearance in the book but underlies most of the thinking in the early chapters. A recapitulation of arguments for the historicity of the resurrection of Jesus Christ helps to carry the argument beyond a general case for the miraculous to a specific case for Christianity.
It is easy for me, as a Christian, to conclude that Metaxas’s arguments are successful. Metaxas (in his remarks at the event) says that some of his unbelieving friends have conceded the strength of his case as well. At the very least, I think one must acknowledge that Metaxas has compiled some of the stronger theistic arguments together with a few of the central arguments for the Christian faith.
The remainder of the book—which constitutes the bulk of the tome—makes an inductive case for miraculous Christianity. From conversion stories to healing stories to stories of personal growth to angelic encounters, Metaxas showcases a collection of miracle stories gathered solely from his personal circle of acquaintance. Metaxas makes the case that an enormous number of people claim to have experienced something miraculous, that almost never are these accounts disproven, and that significant contravening evidence ought to be required before we should dismiss these ubiquitous accounts out-of-hand. Metaxas claims that if a book full of miracle stories can be gleaned from a single person’s circle of acquaintance we can reasonably infer that they occur with considerable frequency. According to Metaxas, those who deny the miraculous do so simply because they are committed to a dogma (scientific naturalism) that requires them to do so. The argument is not unrelated to themes about which I have written before.
There is room to critique Metaxas’s approach. In some sense, his collection of miracle stories can be criticized as too broad. He favorably entertains miracle stories involving Benny Hinn on the one hand and a Roman Catholic widow’s prayers not to God but to her deceased husband for help on the other hand. It is difficult to imagine a system of theology any deeper than a thimble that wouldn’t provoke at least some discomfort with one or the other of these stories, and then there are those of us distrustful of the both of them. In another sense, Metaxas’s approach can be criticized as too narrow. After all, does Christianity alone hold a monopoly upon stories of the miraculous? Do not miracle stories occur among Moslems, Buddhists, Hindus, Moonies, and Mormons? Do not the African animists among whom our church shares the gospel tell their own miracle stories, and with great frequency? Why does Metaxas’s book not recount these miracle stories as well? Is he acquainted with no miracle-believing people from different faiths?
In consideration of these critiques, I take a bifurcated approach. On the one hand, I can give you the factors that I think led Metaxas to approach the miracle stories as he does. On the other hand, I can give you the rationale by which I receive and understand them.
Metaxas, I think, represents the bland, largely a-ecclesiological Evangelical genericism that suits the Evangelical marketing machine and is understandably popular in certain sectors of the Euro-American church. The approach to the miraculous in that wing of the church amounts simply to the idea that miraculous claims made by sincere Christians must be accepted at face value. This approach to the Pentecostal and neo-Pentecostal spectrum of experiences is evident throughout the book (“I know not every Christian believes in [blank], but here’s [so-and-so’s] story”). An occasional sparring partner in the book is that portion of Christianity that rejects modern-day miracle claims a priori—hard cessationism. Unrepresented is the approach that submits the claims of individual Christians to doctrinal tests, for which I have advocated elsewhere.
And yet, although I do not share Metaxas’s approach, I find Miracles to be valuable. Even if I doubt the veracity of some of these miracle stories, I think it remains a forceful argument to say, “Sure, some of these accounts are probably mistaken, and not all miracles lead to Truth, but look at HOW MANY claims of the miraculous there are around the world. Isn’t it something of a stretch to dismiss them all?” Indeed, had I written this book, I think I would gladly have included miracle stories from other religions. At one point Metaxas touched obliquely upon the possibility that a benevolent God is not the only one effecting the miraculous in our world. Once one makes room for the demonic, miracle stories are no longer universally signs validating the beliefs of the recipients. Pharaoh’s magicians changed staffs into snakes. Zoroastrian magi found the Christ-child. Simon Magus had amazed the Samaritans. Occasional encounters with the miraculous seem to belong to the category of common grace—or at the very least they are a common experience from diverse sources.
Metaxas’s strongest contribution, in my opinion, is his turnabout-is-fair-play challenge to those who deny the existence of the miraculous to search their own selves to see whether there is not something about them that is actively resisting the idea of the miraculous—something committed to the idea that these accounts necessarily must be utterly and entirely false. He manages to do so quite winsomely, and it is precisely Metaxas’s winsome way of interacting with the skeptical sets this book apart from some others of the genre.
You can get it on Amazon for under $20. I am glad to recommend Miracles: What They Are, Why They Happen, and How They Can Change Your Life.
I’ve not read it and I was skeptical but this gives me a good idea what to expect. Thanks. And, it appears you might be saying, ‘remember while reading this book, its not inerrant.’ -smile-
🙂 Certainly!
Great subject in our day and age… I’ve not read it yet…definitely will have to pursue. Thanks Bart!
You’re welcome.
Bart,
Thanks for this substantive yet,concise review. I am anxious now to buy and read the book. I was not familiar with the author or the book. Yes, I did read where he would be speaking at the SWBTS, but, I erroneously judged the book by the cover-:). The theological perspectives and content that you have referenced here seems out of kilter to me for the average SWBTS speaker that I’m accustomed to. Never, in a million years would I have thought that SWBTS would have allowed a gentleman presenting the material that you’ve alluded to, to make a presentation there. In the words of Gomer Pyle(your look alike-:) Shazam-Shazam-Shazam. I deeply regret that I missed an opportunity to hear him in person, and to get an autographed copy of his book because of my obvious misunderstanding/misperception that SWBTS would allow his theology and biblical worldview to be articulated there. Your review has whetted my appetite. Thanks again.
I think you’d enjoy the book, Dwight. You should not presume, however, that Metaxas’s point of view would align precisely with your own. I’m guessing that you do not promote prayers to saint so-and-so rather than to the Lord. I’m also guessing (hoping?) that you’re not entirely comfortable with Benny Hinn. But, just as those differences did not prevent me from enjoying and profiting from the book, I’m sure that you will benefit from it as well.
As to having misjudged SWBTS, don’t feel too badly, Dwight: There’s a lot of that going around.
“Misjudged” or “prejudged”? Doesn’t swbts have a mennonite speak every so often?
A Christmas or so ago, our son got me a copy of Metaxas’ book on Dietrich Bonhoeffer. It is well worth anyone’s time to read even though it is rather long. Also, if you saw the movie, Amazing Grace, about William Wilberforce, it was based on his book with the same title. I rather enjoyed the movie, and it ended with everyone in the theatre standing in recognition of the subject (Wilberforce is portrayed as standing on a table in a tavern singing, John Newton’s famous hymn. Newton it might be noted is portrayed as helping Wilberforce in securing the passage of the bill to abolish slavery. Finally, I would call attention to Eric Metaxas’ tv series on the NRB channel (378 on our Direct TV carrier), Socrates in the City. It is well worth your time to watch, but be warned his humor is sometimes geared to the ivy league crowd and always, it seems, to the New York chic. His guests are also worth watching.
Yes. Metaxas is palpably highbrow. But, hey, the guy has to try to function in New York! 🙂
Benny Hinn? Benny Hinn?This summarized this one as a “no read” for me. I am afraid we “anointed” Eric far too fast and your simple review makes that kind of plain.
I should clarify a couple of things:
1. He does not tell a story in which Benny Hinn heals anyone. Rather, he tells a story in which someone is healed while present at a Benny Hinn meeting, but without Hinn’s direct involvement.
2. Metaxas nonetheless tells a story that treats credibly Hinn’s ministry, the “slaying in the Spirit” stuff that happens at Hinn’s meetings, and the ability for Hinn to impart the gift of healing to others.
3. The subject of this story wound up pursing a healing ministry similar to Hinn’s (although presumably far less lucrative).
4. Metaxas clearly does not share Hinn’s theological perspective. As he explicitly said in the book, he has written biographies of two men for whom the miraculous played no known role in their lives: William Wilberforce and Dietrich Bonhoeffer. Metaxas considers these two men to be among the finest Christians who ever lived. So, although Metaxas embraces the miraculous, he does not make it a (the?) central defining feature of Christianity, as Hinn and his ilk do.
5. Nevertheless, I confess that reading the Hinn story and the pray-to-my-husband story, I was very troubled. Coming to a point where I didn’t regret having paid for the book was something that transpired over a bit of time.
6. I stand by my eventual conclusion: That a book designed to make the argument that miracles are everywhere and must be taken seriously if for no other reason than due to the sheer volume of them is not irreparably harmed by the inclusion of two stories like these.
7. If you are a preacher, you’ll find stories in the book that you will use.
8. One story in particular was responsible for changing something that I’m doing in ministry.
9. I completely understand if you avoid the book for the reason that you have given. If I have helped you to know that you don’t want to read this book, then that’s a successful review, too—right?
Bart,
Thanks for your comments on this new book. I appreciate it.
I can’t let #8 go without asking about the story and what you changed in your ministry as a result. Thanks.
In Him,
Adam
Adam,
I’ve come as close to depression and burnout this year as any other year of ministry. One of our deacons resigned from the diaconate last year. His wife was unhappy. I met with them repeatedly. I eventually went to their home every morning before they left for work to read the Bible and pray with them. I did this for forty days, whenever they were available.
Several weeks ago she filed for divorce. I’ve been close to these people. This really hurt.
Well, there’s a story in the book about a group of people who covenanted together to pray for a miraculous change in a divorcing couple. God did something remarkable to save the marriage.
It struck me that the early church knew just what to do when they didn’t know what to do: They prayed for miracles. Our church doesn’t know what to do about this divorce. I’ve done everything I know to do and have been ineffective. So, I’m leading our pastors and our deacons to pray asking for a miraculous change in this divorcing couple’s hearts and for the salvation of their marriage.
Absolutely…excellent testimony to power of Christ in the life of His church! Thank you for sharing!