It is a notable feature of contemporary debate about SDA from a science and theology perspective that there has been relatively little discussion of the vast philosophical literature on miracles. There appears to be a consensus amongst scientist-theologians that the concept of ‘miracle’ is misdefined when taken to be an SDA in violation of the laws of nature, and accordingly that a proper emphasis should be placed on its theological significance and context. Both John Polkinghorne and Arthur Peacocke have argued that the primary difficulty in relating miracles to science results from a theological misunderstanding, and Philip Hefner spoke for many in a recent Newsweek feature on miracles when he said ‘I pray for my friends and loved ones regularly … but I have no confidence that my prayers change the course of nature’ (Hefner 2000). The principal reason that Hefner is led to this rejection of SDA and violation-miracle in particular is that he feels it challenges the concepts of divine faithfulness and self-consistency: how can God uphold the laws of nature with one hand, whilst simultaneously overriding them by performing miracles with the other?

This rejection instinct is not entirely surprising given that much discussion of miracles has become peculiarly divorced from other theological discussions of divine action. Outside the mainstream theology and science literature there has been something of a philosophical free-for-all in recent years in discussions on the subject of miracles and it is a debate that has taken place without the theological underpinnings it requires.