A miracle is an event occurring within human experience in which the hitherto observed operations of nature appear to be overruled or suspended; such events are usually ascribed to the intervention of divine power. In Judaism and Islam miracles are regarded as signs of the omnipotence of God. Many events are recorded in the Old Testament that are considered miraculous. 是一个奇迹，是一件发生在人类经验中，迄今观察到的业务性质，似乎要推翻或中止这类活动通常归因于干预的神圣权力，在犹太教和伊斯兰教的奇迹，被视为标志的万能的上帝许多事件都记录在旧约被认为是奇迹。 Two of these, in particular the Exodus from Egypt and the division of the waters of the Red Sea, became the symbols of all God's deliverances in history, the theme of much Jewish literature, and the hope of the Jewish future. 其中两个国家，特别是逃亡，从埃及和分工水域的红海，成为象征所有上帝的deliverances在历史上，这个主题很多犹太文学，并希望犹太未来。
The New Testament records numerous miracles, frequently acts of healing, performed by Jesus Christ. They are presented by the gospel writers as gesta Christi, the works of the Messiah, and were regarded as part of the proclamation of the kingdom of God, designed to awaken repentance and turn people toward God rather than to provoke mere wonder. The supreme miracles of Christianity are the Incarnation (God becoming man) and the Resurrection (the raising of Jesus Christ from the dead). 新约圣经记录无数的奇迹，频频行为愈合，由耶稣基督，他们是由福音作家gesta基督教，工程的弥赛亚，被视为部分宣告神的国度，旨在唤醒悔过书，并把人民引向上帝，而不是挑起仅仅是怀疑。最高人民法院的奇迹，基督教是化身（上帝成为MAN ）和复活（提高耶稣从死里复活） 。 On these two miracles rests the historic faith of the Christian church. 就这两个奇迹在于历史性的信仰基督教教堂。
Rationalist philosophers, most notably David Hume, have attacked the concept of miracle; Hume argued that a miracle would be a violation of the common course of nature and, therefore, cannot happen.理性主义哲学家，最显着的大卫休谟，曾攻击的概念奇迹;休谟认为是一个奇迹，将是一个违反了共同课程的性质，因此不能发生。 One response to Hume's argument is that it presupposes that human knowledge of "nature's laws" is complete. Saint Augustine defined a miracle not as something "opposed to nature" but as something opposed only to "what is known of nature."一项回应休谟的说法是，它预示着人类知识的"大自然的规律" ，就完成了。 圣奥古斯丁的定义是一个奇迹，并非如一些"反对性" ，但由于一些反对的只是"什么是已知的性质" 。
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Bibliography:
参考书目：
Moule, Charles F., ed., Miracles:
Cambridge Studies in Their Philosophy and History (1965); Swinburne, Richard,
The Concept of Miracle (1971). moule ，查尔斯楼版，奇迹：剑桥研究，在他们的哲学和历史（ 1965年）
;斯温伯尔，理查德，这一概念的奇迹（ 1971 ） 。
An event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a religious teacher and the truth of his message (John 2:18; Matt. 12:38).一个事件在外部世界所带来的即时机构或简单的意志的上帝，经营使用方式能够被发现，由理智，旨在核实神委员会的一项宗教教师和真相的贺电（约翰2时18分;马特。 12时38分） 。 It is an occurrence at once above nature and above man.这是一个发生在一次以上的性质及以上的人。 It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws which govern their movements, a supernatural power.这显示出干预的权力，这是不受制于任何法律的事或心情，电源中断了固定的法律，规管他们的行踪，超自然的力量。 "The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force. The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet. The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them." "暂停或违反自然规律的参与创造奇迹的是什么以上是不断发生在我们身边，其中一队反作用另：生力军存有化学规律，此事暂时搁置;和肌肉力量也无法控制行动的物质力量当一名男子引起了体重从地面，万有引力定律既不是停止，也不侵犯，而且抵消了由更强大的力量。同样如此，以步行的基督对水和游泳的铁在指挥该先知。简单而隆重的真理，宇宙是没有根据的独家控制身体的力量，但无处不在，始终有上述情况，分别由和优于一切，是一个无限大的个人意愿问题，不是取代，但指挥和控制所有的物理成因，代理或他们" 。
God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, ie, of invading the fixed order, and thus of working miracles.上帝通常效果，其目的是通过该机构的第二个原因，但他有力量，也影响他的目的，并立即在未经干预的第二个原因，即闹固定程序，因此，工作的奇迹。 Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature's ordinary movements.因此，我们申明的可能性，创造奇迹，可能性较高，一方面采取干预行动以控制或扭转性质的普通动作。
In the New Testament these four Greek words are principally used to designate miracles:在新约圣经这四个希腊语词主要是用于指定的奇迹：
Miracles are seals of a divine mission.奇迹是海豹的一项神圣使命。 The sacred writers appealed to them as proofs that they were messengers of God.神圣的作家呼吁他们作为证明，他们送信的上帝。 Our Lord also appealed to miracles as a conclusive proof of his divine mission (John 5:20, 36; 10:25, 38).我们的主也呼吁创造奇迹，作为一个定论，证明了他的神圣使命（约翰5点20分， 36个; 10:25 ， 38 ） 。 Thus, being out of the common course of nature and beyond the power of man, they are fitted to convey the impression of the presence and power of God.因此，被排除在共同课程的性质和超越的力量的男子，他们均设有转达印象的存在和上帝的力量。 Where miracles are there certainly God is.而奇迹是有一定上帝。 The man, therefore, who works a miracle affords thereby clear proof that he comes with the authority of God; they are his credentials that he is God's messenger.该名男子，因此，世卫组织工程是一个奇迹，也颇从而清楚地证明他具有权威的上帝，他们是他的证书，他是上帝的信使。 The teacher points to these credentials, and they are a proof that he speaks with the authority of God.老师点，以这些证书的，他们证明了，他说经他授权的上帝。 He boldly says, "God bears me witness, both with signs and wonders, and with diverse miracles."他大胆地说： "神事关我的证人，均与标志和奇迹，并以多样的奇迹" 。
The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses.公信力的奇迹是建立在证据的感官上的一部分，那些证人，他们和所有其他由证词等证人。 The witnesses were competent, and their testimony is trustworthy.证人能胜任，他们的证词是可信的。 Unbelievers, following Hume, deny that any testimony can prove a miracle, because they say miracles are impossible.不信，继休谟，否认有任何的证词能证明是一个奇迹，因为他们说的奇迹是不可能的。 We have shown that miracles are possible, and surely they can be borne witness to.我们已显示的奇迹是可能的，他们无疑可以得到见证。 Surely they are credible when we have abundant and trustworthy evidence of their occurrence.他们无疑是可信的时候，我们有丰富的和可靠的证据，他们的家常便饭。 They are credible just as any facts of history well authenticated are credible.他们是可信的，正如任何历史事实以及认证是可信的。 Miracles, it is said, are contrary to experience.屡创奇迹，它是说，是违背经验。 Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them.当然，他们是违反了我们的经验，但是，这并不证明他们相反的经验，那些目睹了他们。 We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony.我们相信， 1000事实，无论是对历史的科学，这是违背我们的经验，但我们相信，他们在地面上的主管作证。 An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in his wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible.一名无神论者或pantheist必须作为一个理所当然的事，否认有可能创造奇迹，但是一个人认为，在个人的上帝，在他的智慧可能会认为需要干预，与一般的过程中的自然，创造奇迹并非不可能，也不是不可思议。
In addition to the above miracles wrought by Christ, there are four miraculous events connected with his life -除了上述的奇迹造成的基督，有4个不可思议的事件与他的生命-
(Eastman's Bible Dictionary) （伊士曼的圣经字典）
Editor's Note: This listing contains either 35 or 39 distinct Miracles performed by Jesus and witnessed by apparently credible witnesses.编者注：本清单包含任何35岁或39鲜明的奇迹表演耶稣和见证似乎可信的证人。 Some critics of Christianity suggest that Jesus was merely a Prophet, similar to a number of others throughout history; however, there does not seem to be credible evidence that any of those Prophets were involved with more than one or two Miracles, and in those cases, it seems reasonable that the Lord actually performed such Miracles for specific purposes.有些人批评的基督教认为耶稣只是一个先知，类似另一些人在整个历史上，但似乎并没有得到可靠的证据证明有任何那些先知牵涉到不止一个或两个奇迹，在这些情况下， ，这似乎是合理的上帝，其实这种演出奇迹作特定用途。 The large number of Miracles associated with Jesus seems to give evidence toward regarding Jesus as Divine, and not just a Prophet.大量的奇迹与耶稣似乎已放弃对证据关于耶稣为神，而不是只为先知。
In the thousands of years of the Old Testament, around 55 Miracles were witnessed and described.在千百年来的旧约，约55名创造奇迹的见证，并介绍了。 In His three-year public Ministry, and specifically during the final months of it, witnesses saw and recorded at least 35 Miracles He performed.在他为期3年的公共事务部，并明确地在最后几个月，有目击者看到，并记录至少35个奇迹，他的表现。 This seems significant.这似乎显着。
It is sometimes claimed that the culture of the late twentieth century is "post-Christian."有时是指文化， 20世纪末期，是"后基督教" 。 Those who put forward this claim point out that while the presuppositions and concepts of the historic Christian faith remain intelligible to modern man, they are no longer foundational to our world view.那些提出这种说法指出，虽然预设和观念的历史性的基督教信仰仍然是理解现代男子，他们不再是基础，以我们这个世界的看法。 They claim that man has now "come of age," that we now have a scientific and empirical world view that is obviously linked up with reality and which cannot take miracles seriously.他们宣称，人类已经"的时代来了， "我们现在有一个科学的实证的世界观，这显然连起来的现实，并不能创造奇迹，伤势严重。 In fact, this perspective finds the biblical emphasis on miracles to be somewhat offensive.事实上，在这个角度认定圣经侧重于创造奇迹有所冒犯之意。
It is clear that orthodox Christians cannot accept this world view with its suspicion of miracles.很显然，东正教基督徒不能接受这样的世界观与怀疑的奇迹。 Belief in miracles lies at the heart of authentic Christian faith.信仰奇迹熟记于心的正宗的基督教信仰。 Without the miracle of the first Easter, Christianity would no doubt long since have passed from the scene, and would certainly not be around to offend the "modern" man.如果没有奇迹出现的第一个复活节，基督教会毫无疑问早已过去了，从现场的，而且肯定会不会来得罪"现代"的人。
It should be equally clear, however, that this world view is a part of the cultural milieu in which modern Christians find themselves.它同样应该清楚的，但是，这个世界的观点，就是部分的文化氛围中，现代基督徒找到自己。 Understanding the role of miracles in the genesis and spread of our faith is therefore an imperative for today's Christian.理解的作用，在创造奇迹的成因和传播我们的信仰，因此，有必要对今天的基督徒。
Unlike the modern world, the ancient world was not suspicious of miracles.不像现代世界中，古代世界并没有可疑的奇迹。 They were regarded as a normal, if somewhat extraordinary, part of life.他们被认为是一种正常的，如果有点不平凡的，生活的一部分。 Ancient people typically believed not only that supernatural powers existed, but also that they intervened in human affairs.古代人们通常认为，不仅如此超自然力存在，但同时他们亦干预人类事务。 Miracles, then, did not present a problem to the early Christians as they attempted to explain and relate their faith to the culture around them.创造奇迹的话，那么，并不构成问题，以早日基督教徒，因为他们试图解释，并涉及了他们的信仰，以培养他们周围。
In understanding miracles it is important to bear in mind that the biblical concept of a miracle is that of an event which runs counter to the observed processes of nature.在理解的奇迹，这是我们必须紧记，圣经中的概念，是一个奇迹，是一个事件，违背了以观测过程的性质。 The word "observed" is particularly important here.字， "观察"是特别重要的。 This was emphasized as early as Augustine, who stated in his City of God that Christians must not teach that miracles are events which run counter to nature, but rather that they are events which run counter to what is known of nature.强调了这一点，早在奥古斯丁，在他的城市的上帝，基督信徒绝不能教导创造奇迹的是事件违背了国家的性质，而是他们的活动，违背了什么是已知的性质。 Our knowledge of nature is a limited knowledge.对于自然的认识是有限的知识。 Clearly there may be higher laws which remain unknown to man.显然，有可能更高，法律仍然是陌生的男子。 In any case, miracles are not correctly conceived of as irrational disruptions of the pattern of nature, but as only the known part of that pattern.在任何情况下，奇迹是没有正确构思的，因为非理性的破坏模式的性质，但由于只有已知的一部分，这一模式。 This understanding of the biblical conception may well erode some of contemporary man's objections to miracles.这种认识的圣经观，可能会抵销部分当代人的反对奇迹。 It is purely a corrective to the erroneous view that miracles are complete violations of nature.这纯粹是一种矫正，以错误的认为，奇迹是完全违反自然的。
Biblical miracles have a clear objective: they are intended to bring the glory and love of God into bold relief.圣经中的奇迹有一个明确的目标：他们打算把荣耀与神的爱到大胆救济。 They are intended, among other things, to draw man's attention away from the mundane events of everyday life and direct it toward the mighty acts of God.它们的目的是，除其他事项外，提请人的注意力从简单平凡的事件，日常生活中，并直接引向浩荡行为的上帝。
In the context of the OT, miracles are viewed as the direct intervention of God in human affairs, and they are unquestionably linked to his redemptive activity on behalf of man.在这个背景下的城市旅游局，奇迹被看作是直接干预上帝在人类事务中，他们无疑是与他的救赎活动代表的人。 They help to demonstrate that biblical religion is not concerned with abstract theories about God's power, but with actual historical manifestations and experiences of that power.它们有助于证明圣经宗教关心的不是抽象的理论对上帝的权力，但与实际历史表现和经验的权力。 The most significant miracle of the OT is God's action on behalf of the Hebrews in opening up the Red Sea as they escaped the Egyptians.最显着奇迹的城市旅游局，是上帝的行为代表的希伯来人，在开放的红海，因为他们逃脱了埃及人。 This miracle is the centerpiece of Hebrew history and of OT religion.这个奇迹是核心的希伯来历史和城市旅游局宗教。 It is a demonstration of God's power and love in action.这是一个示范的神的力量和爱心在行动上。 And this action became the theme of much of the Hebrew religion and literature which came after it.与这一行动成为主题，大部分的希伯来宗教与文学，这是继它。 It was the Hebrew view that man does not know the being of God so much as he knows the acts of God.这是希伯来文认为，人是不知道被上帝这么多，因为他知道该行为的上帝。 God is therefore known as he acts on man's behalf, and the miracle at the Red Sea is the paradigm of God's acting.上帝，因此被称为他的行为对人的代表，和奇迹，在红海，是范式的上帝的代理。
This emphasis on miracles as the redemptive activity of God is continued in the NT, where they are a part of the proclamation of the good news that God has acted ultimately on man's behalf in the coming of Jesus Christ into history.这种强调神迹作为救赎活动的，神是继续在新台币，他们在那里的一部份宣布一项好消息，就是神行事，最终对人的代表，在未来的耶稣基督成为历史。 Miracles are a manifestation of the power that God will use to restore all of creation ot its proper order, to restore the image of God in man to its full expression, and to destroy death.奇迹是体现权力，上帝将使用以恢复所有的创作城市旅游局，其顺序，以挽回形象，上帝对人，使其充分表达，并摧毁死亡。 Again we see the theme of biblical religion as centered not on theory but on action.再次，我们看到的主题圣经宗教为核心的不是理论，而是行动。
The central miracle of the NT, indeed of the Judeo-Christian Scriptures, is the resurrection of Christ.中央奇迹台币，确有犹太教和基督教经文，是复活的基督。 Every book in the NT canon either proclaims or assumes the resurrection of Christ on the third day after his crucifixion.每本书在新台币佳能要么宣告或承担复活的基督就在第三天后，在十字架上。 It is discussed thoroughly in each Gospel and is declared by Paul in I Cor.这是彻底讨论，在每一个福音，并宣布由保罗在林前。 15 to be the keystone of Christian faith. 15日至被基石基督教信仰。 The reference to it in I Corinthians is much earlier (in date) than those of the Gospels.提及它，在我心，是远早于（日期） ，比那些福音。
When the ancient acceptance of miracles is considered along with the wholly depressing circumstances surrounding the ending of Jesus' mission on the first Good Friday, it can be seen that the best evidence for the resurrection is the existence, energy, and growth of the early church itself.当古代接受的奇迹被认为是随全沮丧的情况下，周围的结尾耶稣的使命就第一个好周五，可以看出，最佳证据复活是存在，能源和生长初期教会本身。 After the crucifixion the apostles were utterly defeated persons, and their movement was sputtering to a humiliating stop.经过旷野里使徒保罗完全打败的人，而他们的运动被溅射到一个屈辱停止。 They were completely without hope after watching Jesus die as a criminal.他们完全没有希望看完耶稣的死为犯罪行为。 Yet within a few weeks these same men were boldly proclaiming Christ's resurrection to the very people who had brought about the condemnation of Christ.然而，几个星期同样是这些人大胆地宣告基督的复活，以非常的人，确实带来了一些谴责基督。 They were preaching that Jesus was the risen Lord to any and to all.他们标榜自己是耶稣复活的主任何及所有。 And these apostles were normal, rational, sane men.这些门徒都是正常的，理性的，理智的男人。 Individually and corporately they had undergone a dramatic change after the crucifixion, from depressed, insecure, and despairing men to confident and bold preachers.个别及法团，他们经历了一个戏剧性的变化后，在十字架上，从压抑，没有安全感，和绝望的男人自信和大胆的宣讲员。 Surely it is reasonable, on almost any criterion of reasonableness, to consider that witnessing the risen Christ was what brought about this dramatic change.这当然是合理的，对几乎任何一个合理性的检验标准，要考虑目睹复活的是什么带来了这一戏剧性变化。 It should also be noted that one of the earliest acts of Christian worship was the breaking of bread with its attendant symbolism of Christ's broken body.还应当指出，其中一个最早的行为，基督教崇拜的是打破了面包，以及伴随而来的象征基督的破碎体。 This phenomenon would be unexplainable without the knowledge of the risen Christ, unless, that is, one wishes to dismiss the early apostles as irrational masochists, which they clearly were not.这种现象将无法解释的，没有知识的复活，除非，那就是，一个是要辞退早期使徒不合理masochists ，而他们显然并非如此。
It should be clear then that the central miracle of NT religion is the resurrection of Christ.我们应该弄清楚，然后他说，中央的奇迹新台币宗教是复活的基督。 Without this miracle the early church would not have come into being, and we who live in the twentieth century would no doubt never have heard of the other NT miracles.如果没有这个奇迹早期教会就不会走到正在形成，我们身在20世纪将毫无疑问从来没有听说过其他新台币的奇迹。 Indeed, we would probably never have heard of Jesus of Nazareth, who would have been forgotten along with hundreds of other obscure preachers and miracle workers who wandered about the ancient Middle East.事实上，我们大概从来没有听说过拿撒勒的耶稣，他们将被人遗忘了，随着数以百计的其他模糊不清传教士和奇迹的工人洪荒之约古老的中东。
The Gospels teach that the significance of all the miracles of Christ is that they are the prophesied works of the Messiah.福音教导的意义，所有的奇迹基督的是，他们是预言工程的弥赛亚。 The miracles are signs rather than merely wonderful works.神迹迹象，而不仅仅是美好的作品。 They are, however, signs only to those who have the spiritual discernment to recognize them as such.但是，它们的迹象，只有那些有精神鉴别，以确认他们的这种看法。 Without the enlightenment that accompanies Christian commitment they are only "wonders," or wonderful works, and their true theological significance cannot be recognized.无启示，伴随着基督教的承诺，他们是唯一的"奇迹" ，或精彩作品，其真实的神学意义不能予以承认。
Belief in the biblical miracles has always been a central feature of Christian faith, and this remains the case in the twentieth century.信仰是在圣经中的神迹一直是一个主要特点是基督教信仰，而这仍然是个案，在20世纪。 Christian faith is informed by the revelation of God to man in Scripture and in the mighty acts recorded there.基督信仰是通知所启示的上帝，以男子的经文和在浩浩荡荡的行为记录。 Christian faith is not to be conformed to the culture around it but is intended to be a transforming influence in the midst of its cultural milieu.基督信仰是不是要顺应文化靠近，但它是一种转化的影响，在复杂多变的，其文化氛围。 The continuing work of the church in the world may itself be viewed as evidence for the truth of the biblical concept of miracle.持续工作，教会在世界本身可能被视为证据，为真理的圣经中的概念奇迹。 Certainly the Christian's experience of God as Redeemer and Sustainer is the experience of miracle.当然，基督教的经验上帝救赎和sustainer是经验的奇迹。 It renders the posture of skepticism untenable.它使得姿态持怀疑态度，是站不住脚的。
JD
Spiceland第纳尔spiceland
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
CS Lewis,
Miracles; CFD Moule, Miracles; HH Farmer, Are Miracles
Possible?路易斯，创造奇迹;计算流体力学moule ，创造奇迹;个HH农民，是创造奇迹的可能吗？ HS Box, Miracles and Critics; AC
Headlam, The Miracles of the NT; EML Keller, Miracles in Dispute; RM Burns, The
Great Debate on Miracles; JB Mozley, Eight Lectures on
Miracles.房协盒，神迹和批评;交流电headlam ，奇迹新台币;
eml凯勒，在创造奇迹的纠纷;马币烧伤，大辩论的奇迹;了JB莫仕莱，八个讲座的奇迹。
A miracle is an event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a religious teacher and the truth of his message (John 2:18; Matt. 12:38).是一个奇迹，是一件在外部世界所带来的即时机构或简单的意志的上帝，经营使用方式能够被发现，由理智，旨在核实神委员会的一项宗教教师和真相他的讯息（约翰2时18分;马特。 12时38分） 。 It is an occurrence at once above nature and above man.这是一个发生在一次以上的性质及以上的人。 It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws which govern their movements, a supernatural power.这显示出干预的权力，这是不受制于任何法律的事或心情，电源中断了固定的法律，规管他们的行踪，超自然的力量。 "The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. "暂停或违反自然规律的参与创造奇迹的是什么以上是不断发生在我们身边，其中一队反作用另：生力军存有化学规律，此事暂时搁置;和肌肉力量也无法控制行动的物质力量。
When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force.当一个人提出了一个体重从地面，万有引力定律既不是停止，也不侵犯，而且抵消了由更强大的力量。 The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet.同样如此，以步行的基督对水和游泳的铁在指挥的先知。 The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them." God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, ie, of invading the fixed order, and thus of working miracles. Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature's ordinary movements.简单而隆重的真理，宇宙是没有根据的独家控制身体的力量，但无处不在，始终有上述情况，分别由和优于一切，是一个无限大的个人意愿问题，不是取代，但指挥和控制所有的物理成因代理或无。 "上帝通常效果，其目的是通过该机构的第二个原因，但他有力量，也影响他的目的，并立即在未经干预的第二个原因，即闹固定程序，并因此工作奇迹，因此，我们申明的可能性，创造奇迹，可能性较高，一方面采取干预行动以控制或扭转性质的普通动作。
In the New Testament these four Greek words are principally used to designate miracles:, (1.) Semeion, a "sign", ie, an evidence of a divine commission; an attestation of a divine message (Matt. 12:38, 39; 16:1, 4; Mark 8:11; Luke 11:16; 23:8; John 2:11, 18, 23; Acts 6:8, etc.); a token of the presence and working of God; the seal of a higher power.在新约圣经这四个希腊语词主要是用于指定的奇迹： （ 1 ） 。 semeion ， "签" ，即一个证据的神委员会;核签的一项神圣的讯息。 （ 12时38分， 39 ; 16:1 ， 4 ;马克8时11分;路加福音11:16 ; 23时08分;约翰2时11分， 18日， 23日;行径6时08分，等等） ;象征性的存在和工作的上帝;密封的一个更高的力量。 (2.) Terata, "wonders;" wonder-causing events; portents; producing astonishment in the beholder (Acts 2:19). （ 2 ） 。 terata ， "奇迹" ，难怪引起的盛事;印;生产惊愕，在旁观者（使徒行19:2 ） 。 (3.) Dunameis, "might works;" works of superhuman power (Acts 2:22; Rom. 15:19; 2 Thess. 2:9); of a new and higher power. （ 3 ） 。 dunameis ， "可能会工程; "工程的超人力量（使徒2时22分;光碟。 15时19分， 2帖2时09分） ;一个新的和更高的功率。 (4.) Erga, "works;" the works of Him who is "wonderful in working" (John 5: 20, 36). （ 4 ）普遍， "工程" ，该工程的，他是一个"美妙的工作" （约翰福音5 ： 20 ， 36 ） 。 Miracles are seals of a divine mission.奇迹是海豹的一项神圣使命。 The sacred writers appealed to them as proofs that they were messengers of God.神圣的作家呼吁他们作为证明，他们送信的上帝。 Our Lord also appealed to miracles as a conclusive proof of his divine mission (John 5:20, 36; 10:25, 38).我们的主也呼吁创造奇迹，作为一个定论，证明了他的神圣使命（约翰5点20分， 36个; 10:25 ， 38 ） 。
Thus, being out of the common course of nature and beyond the power of man, they are fitted to convey the impression of the presence and power of God.因此，被排除在共同课程的性质和超越的力量的男子，他们均设有转达印象的存在和上帝的力量。 Where miracles are there certainly God is.而奇迹是有一定上帝。 The man, therefore, who works a miracle affords thereby clear proof that he comes with the authority of God; they are his credentials that he is God's messenger.该名男子，因此，世卫组织工程是一个奇迹，也颇从而清楚地证明他具有权威的上帝，他们是他的证书，他是上帝的信使。 The teacher points to these credentials, and they are a proof that he speaks with the authority of God.老师点，以这些证书的，他们证明了，他说经他授权的上帝。 He boldly says, "God bears me witness, both with signs and wonders, and with divers miracles."他大胆地说： "神事关我的证人，均与标志和奇迹，并与潜水员的奇迹" 。 The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses.公信力的奇迹是建立在证据的感官上的一部分，那些证人，他们和所有其他由证词等证人。 The witnesses were competent, and their testimony is trustworthy.证人能胜任，他们的证词是可信的。
Unbelievers, following Hume, deny that any testimony can prove a miracle, because they say miracles are impossible.不信，继休谟，否认有任何的证词能证明是一个奇迹，因为他们说的奇迹是不可能的。 We have shown that miracles are possible, and surely they can be borne witness to.我们已显示的奇迹是可能的，他们无疑可以得到见证。 Surely they are credible when we have abundant and trustworthy evidence of their occurrence.他们无疑是可信的时候，我们有丰富的和可靠的证据，他们的家常便饭。 They are credible just as any facts of history well authenticated are credible.他们是可信的，正如任何历史事实以及认证是可信的。 Miracles, it is said, are contrary to experience.屡创奇迹，它是说，是违背经验。 Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them.当然，他们是违反了我们的经验，但是，这并不证明他们相反的经验，那些目睹了他们。 We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony.我们相信， 1000事实，无论是对历史的科学，这是违背我们的经验，但我们相信，他们在地面上的主管作证。 An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in his wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible.一名无神论者或pantheist必须作为一个理所当然的事，否认有可能创造奇迹，但是一个人认为，在个人的上帝，在他的智慧可能会认为需要干预，与一般的过程中的自然，创造奇迹并非不可能，也不是不可思议。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Latin miraculum, from mirari, "to wonder"). （拉丁语miraculum ，从mirari ， "不知道" ） 。
In general, a wonderful thing, the word being so used in classical Latin; in a specific sense, the Latin Vulgate designates by miracula wonders of a peculiar kind, expressed more clearly in the Greek text by the terms terata, dynameis, semeia, ie, wonders performed by supernatural power as signs of some special mission or gift and explicitly ascribed to God.一般来说，美好的东西，这个词被用来在古典拉丁语，在一个特定的意义上说，拉美vulgate指定由miracula奇观的一个奇特的实物，更明确地在希腊文本中的条款terata ， dynameis ， semeia ，即，奇迹由超自然的力量为标志的一些特殊使命，或馈赠，并明确归因于上帝。
These terms are used habitually in the New Testament and express the meaning of miraculum of the Vulgate.这些词的使用惯性，在新约圣经和表达的意思miraculum的vulgate 。 Thus St. Peter in his first sermon speaks of Christ as approved of God, dynamesin, kai terasin kai semeiois (Acts 2:22) and St. Paul says that the signs of his Apostleship were wrought, semeiois te kai terasin kai dynamesin (2 Corinthians 12:12).因此，圣彼得在他的第一次讲道中谈到基督为核定的上帝， dynamesin ，启terasin启semeiois （使徒2时22分）和圣保罗说，迹象显示他的apostleship人紧张得要命， semeiois德启terasin启dynamesin （ 2哥林多前书12时12分） 。 Their united meaning is found in the term erga ie, works, the word constantly employed in the Gospels to designate the miracles of Christ.其美的意义，是发现在任期内普遍，即工程，这个词不断受聘于福音指定的奇迹基督。 The analysis of these terms therefore gives the nature and scope of the miracle.分析这些条款，因此给人的性质和范围的奇迹。
I. NATURE一，性质
(1) The word terata literally means "wonders", in reference to feelings of amazement excited by their occurrence, hence effects produced in the material creation appealing to, and grasped by, the senses, usually by the sense of sight, at times by hearing, eg, the baptism of Jesus, the conversion of St. Paul. （ 1 ）一词terata的字面意思是"奇迹" ，在提及感情的惊奇地激发其发生，因此产生的影响，在创造物质文明的吸引力，和掌握，感官，通常意义上的视线，在时代进步听证会上，例如，耶稣的洗礼，其转化的圣保禄。 Thus, though the works of Divine grace, such as the Sacramental Presence, are above the power of nature, and due to God alone, they may be called miraculous only in the wide meaning of the term, ie, as supernatural effects, but they are not miracles in the sense here understood, for miracles in the strict sense are apparent.因此，虽然工程神的恩典，如圣事的存在，是高于自然的力量，而且由于只有上帝，他们可能被称为神奇的，只有在广泛的用语的含义，即作为超自然的影响，但他们不是奇迹，在此意义上的理解，奇迹在严格意义上也是明显的。 The miracle falls under the grasp of the senses, either in the work itself (eg raising the dead to life) or in its effects (eg, the gifts of infused knowledge with the Apostles).创造这一奇迹的瀑布下，把握感官的活动，不论是在工作本身（如提高这些死者生命） ，或在它的影响（例如，礼品的，充满知识与使徒） 。 In like manner the justification of a soul in itself is miraculous, but is not a miracle properly so called, unless it takes place in a sensible manner, as, eg, in the case of St. Paul.同样的理由一个民族的灵魂，其本身来说，都堪称奇迹，但并非是一个奇迹妥善所谓的，除非它发生在一个合理的方式，因为，例如，在案件圣保禄。
The wonder of the miracle is due to the fact that its cause is hidden, and an effect is expected other than what actually takes place.奇妙的奇迹，这是由于该事实，其原因是隐患，并影响到预期以外的是什么，其实需要的地方。 Hence, by comparison with the ordinary course of things, the miracle is called extraordinary.因此，通过比较，与一般的课程外，奇迹是所谓的不平凡。 In analyzing the difference between the extraordinary character of the miracle and the ordinary course of nature, the Fathers of the Church and theologians employ the terms above, contrary to, and outside nature.在分析这一差异的非凡品格的奇迹和普通课程的性质，教会的神父和神学家聘请上述条款，相反，与外界的性质。 These terms express the manner in which the miracle is extraordinary.这些条款表达了何种方式的奇迹，是了不起的。
A miracle is said to be above nature when the effect produced is above the native powers and forces in creatures of which the known laws of nature are the expression, as raising a dead man to life, eg, Lazarus (John 11), the widow's son (1 Kings 17).是一个奇迹，据说是上述性质时，所产生的效果是高于本土的权力和力量，在生物，其中已知的自然规律，是表达，提出了死者的生命，例如，拉撒路（约翰11 ） ，鳏寡儿子（ 1国王17 ） 。 A miracle is said to be outside, or beside, nature when natural forces may have the power to produce the effect, at least in part, but could not of themselves alone have produced it in the way it was actually brought about.是一个奇迹，据说是在外面或旁边，性质，当自然力量可以有权力产生的影响，至少有一部分，但无法自己单独产生，它在道路，这实际上带来的。 Thus the effect in abundance far exceeds the power of natural forces, or it takes place instantaneously without the means or processes which nature employs.因此，效力丰度远远超过了权力的自然力量，还是它发生瞬间无手段或过程，其中自然雇用。 In illustration we have the multiplication of loaves by Jesus (John 6), the changing of water into wine at Cana (John 2) -- for the moisture of the air by natural and artificial processes is changed into wine -- or the sudden healing of a large extent of diseased tissue by a draught of water.在说明我们有乘法的面包由耶稣（约翰6 ） ，改变水变成酒在迦南（约翰2 ） -为水分的空气中的自然和人为的过程，是转变为葡萄酒-或者突然愈合一个大的程度上的病变的组织，由吃水用水。 A miracle is said to be contrary to nature when the effect produced is contrary to the natural course of things.是一个奇迹，据说是违反了大自然的时候，所产生的效果，是违反自然的事情。
The term miracle here implies the direct opposition of the effect actually produced to the natural causes at work, and its imperfect understanding has given rise to much confusion in modern thought.任期奇迹，在这里就意味着直接的反对，实际产生的效果，以自然的原因，在工作中，其不完善的认识，已经引起了许多混乱，在现代思维模式。 Thus Spinoza calls a miracle a violation of the order of nature (proeverti, "Tract. Theol. Polit.", vi).因此，斯宾诺莎来电是一个奇迹，违反议事程序的性质（ proeverti ， "道。 theol 。 polit " ，第六章） 。 Hume says it is a "violation" or an "infraction", and many writers -- eg, Martensen, Hodge, Baden-Powell, Theodore Parker -- use the term for miracles as a whole.休姆说，这是"侵犯"或"违规行为" ，以及许多作家-例如， m artensen，霍奇，巴登-鲍威尔，西奥多帕克-利用任期奇迹作为一个整体。 But every miracle is not of necessity contrary to nature, for there are miracles above or outside nature.但每一个奇迹，是不是有必要的，相反，以自然，有奇迹以上或以外的性质。
Again, the term contrary to nature does not mean "unnatural" in the sense of producing discord and confusion.又比如，任期相反的性质，不等于"非自然" ，在意义上的生产关系不协调和混乱。 The forces of nature differ in power and are in constant interaction.自然的力量，会有不同的权力，并在不断的互动。 This produces interferences and counteractions of forces.这将产生干扰及对策的力量。 This is true of mechanical, chemical, and biological forces.这才是真正的机械，化学和生物部队。 So, also, at every moment of the day I interfere with and counteract natural forces about me.所以，同时，在每一个时刻，当天我干扰和抵制自然力我。 I study the properties of natural forces with a view to obtain conscious control by intelligent counteractions of one force against another.我是学性能的自然力量，以期获得自觉控制智能化对策思考的一个武力对付另一个。 Intelligent counteraction marks progress in chemistry, in physics -- eg, steam locomotion, aviation -- and in the prescriptions of the physician.智能反作用的进展，标志着在化学，物理学-例如，蒸汽驱动，航空-并在处方的医师。 Man controls nature, nay, can live only by the counteraction of natural forces.男子管制的性质，甚至可以只生活所对应的自然力量。 Though all this goes on around us, we never speak of natural forces violated.虽然所有这一切就在我们身边，我们永远不说的自然力量的侵犯。 These forces are still working after their kind, and no force is destroyed, nor is any law broken, nor does confusion result.这些势力仍在工作后，他们客气，是任何力量也摧毁的，也不是任何法律的突破，也没有混乱的结果。 The introduction of human will may bring about a displacement of the physical forces, but no infraction of physical processes.引进人的意志，可能会带来一个位移的物理力量，但没有违规行为的物理过程。 Now in a miracle God's action relative to its bearing on natural forces is analogous to the action of human personality.现在是一个奇迹，上帝的行为相对于其事关自然力，是类似于行动的人的人格。 Thus, eg, it is against the nature of iron to float, but the action of Eliseus in raising the axe-head to the surface of the water (2 Kings 6) is no more a violation, or a transgression, or an infraction of natural laws than if he raised it with his hand.因此，例如，这是违反自然的铁自由浮动，但该行动的eliseus提高斧头，以水面（ 2国王6 ） ，没有更多的侵犯，或侵，或违反了交通法规的自然法轻，如果他提出的，这与他的手。 Again, it is of the nature of fire to burn, but when, eg, the Three Children were preserved untouched in the fiery furnace (Daniel 3) there was nothing unnatural in the act, as these writers use the word, any more than there would be in erecting a dwelling absolutely fireproof.再次，它是何种性质的火灾烧毁，但何时，例如，有3名儿童被保存下来也不放过，在火热炉（丹尼尔3 ） ，也没有任何乖张行为，因为这些作家用字，任何以上有将在建住宅绝对防火。 In the one case, as in the other, there was no paralysis of natural forces and no consequent disorder.在一个案例中，如同在其他时，并没有瘫痪的自然力，没有相应的紊乱。 The extraordinary element in the miracle -- ie an event apart from the ordinary course of things; enables us to understand the teaching of theologians that events which ordinarily take place in the natural or supernatural course of Divine Providence are not miracles, although they are beyond the efficiency of natural forces.非凡元素的奇迹-即一个事件，除了普通的东西，使我们知道教学的神学家表示，事件通常都发生在自然或超自然的当然是神圣的，是不能创造奇迹的，虽然他们是超越效率自然力量。 Thus, eg, the creation of the soul is not a miracle, for it takes place in the ordinary course of nature.因此，例如，创造灵魂，是不是一个奇迹，因为它发生在普通课程的性质。 Again, the justification of the sinner, the Eucharistic Presence, the sacramental effects, are not miracles for two reasons: they are beyond the grasp of the senses and they have place in the ordinary course of God's supernatural Providence.再次，理的罪人，圣体圣事的存在，圣事的影响，都没有创造奇迹，原因有两个：它们是超越的把握意识，他们在平凡的过程中上帝的超自然的普罗维登斯。
(2) The word dynamis, "power" is used in the New Testament to signify: （ 2 ）一词dynamis ， "权" ，这是用在新约圣经，以显示：
the power of working miracles, (en dymamei semeion -- Romans 15:19); mighty works as the effects of this power, ie, miracles themselves (al pleistai dynameis autou -- Matthew 11:20) and expresses the efficient cause of the miracle, ie, Divine power.电力工作屡创奇迹，我们（中文dymamei semeion -罗马书1 5时1 9分） ;浩荡工程的影响，这项权力，即自己的奇迹（ p leistaid ynameisa utou-马修11 :20），并表示有效率的原因之一。奇迹，即神圣的权力。
Hence the miracle is called supernatural, because the effect is beyond the productive power of nature and implies supernatural agency.因此奇迹是所谓超自然的，因为效果是超越了生产力的性质和意味超自然机构。 Thus St. Thomas teaches: "Those effects are rightly to be termed miracles which are wrought by Divine power apart from the order usually observed in nature" (Contra Gent., III, cii), and they are apart from the natural order because they are "beyond the order or laws of the whole created nature" (ST I:102:4).因此，圣托马斯教授说： "这些效果是正确的，以被称为奇迹，这是造成的神圣权力，除了从议事程序通常观察大自然" （根特矛盾，三，联合会） ，他们是除了由自然秩序，因为他们是"超越命令或法律的整个创造自然" （秘口： 102:4 ） 。 Hence dynamis adds to the meaning of terata by pointing out the efficient cause.因此dynamis增添的意思terata指出，有效率的事业。 For this reason miracles in Scripture are called "the finger of God" (Exodus 8:19, Luke 11:20), "the hand of the Lord" (1 Samuel 5:6), "the hand of our God" (Ezra 8:31).基于这个原因，奇迹在经文中被称为"手指的上帝" （出埃及记8时19分，卢克11:20 ） ， "手的耶和华" （ 1塞缪尔5时06分） ， "手，我们的上帝" （以斯拉8时31分） 。 In referring the miracle to God as its efficient cause the answer is given to the objection that the miracle is unnatural, ie, an uncaused event without meaning or place in nature.在谈到奇迹，以上帝作为其高效率的原因，答案是考虑到反对意见认为，奇迹是违反自然规律的，即一个uncaused活动没有意义或地方性质的。 With God as the cause, the miracle has a place in the designs of God's Providence (Contra Gent. III, xcviii).与上帝为病因，奇迹的地方，在设计上的上帝的普罗维登斯（矛盾根特第三节， xcviii ） 。 In this sense -- ie, relatively to God -- St. Augustine speaks of the miracle as natural (De Civit. Dei, XXI, viii, n. 2).在这个意义上-即相对地向上帝-圣奥古斯丁说的奇迹，作为天然（德c i vit。d e i，第二十一，八， 1 2月3 1日2 ） 。
An event is above the course of nature and beyond its productive powers: with regard to its substantial nature, ie, when the effect is of such a kind that no natural power could bring it to pass in any manner or form whatsoever, as eg, the raising to life of the widow's son (Luke 7), or the cure of the man born blind (John 9).一个事件是上述过程的性质和超出其生产能力的权力：就其实质