Summary

Alfred Ernest Garvie 1911 Encyclopædia Britannica, Volume 18… (1911)

As God is the Saviour, and the chief end of the revelation is redemption, it is fitting that the miracles should be acts of divine deliverance from physical evil. This congruity of the miracle with divine truth and grace is the answer to Matthew Arnold’s taunt about turning a pen into a pen-wiper or Huxley’s about a centaur trotting down Regent Street. The miracles of Jesus—the relief of need, the removal of suffering, the recovery of health and strength—reveal in outward events the essential features of His divine mission.
Source: Wikisource

Alfred Ernest Garvie 1911 Encyclopædia Britannica, Volume 18… (1911)

On the problem of evil and sin it is impossible here to enter; but this must be insisted on, that the miracles of Jesus at least express divine benevolence just under those conditions in which the course of nature obscures it, and are therefore, proper elements in a revelation of grace, of which nature cannot give any evidence.
Having discussed the possibility and necessity of miracles for the divine revelation, we must now consider whether there is sufficient historical evidence for their occurrence. Hume maintains that no evidence, such as is available, can make a miracle credible.
Source: Wikisource

Alfred Ernest Garvie 1911 Encyclopædia Britannica, Volume 18… (1911)

Lotze has shown how the possibility of miracle can be conceived.
“The whole course of nature becomes intelligible only by supposing the co-working of God, who alone carries forward the reciprocal action of the different parts of the world. But that view which admits a life of God that is not benumbed in an unchangeable sameness will be able to understand his eternal co-working as a variable quantity, the transforming influence of which comes forth at particular moments and attests that the course of nature is not shut up within itself.
Source: Wikisource

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