Evaluate the Claim That Miracles Lead to Believe in a God Who Favours Some but Not All of His Creation.

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Evaluate the claim that miracles lead to believe in a God who favours some but not all of his creation. When evaluating terms such as miracles, and concepts such as God, one has to recognise that there various ways people define them. How you define miracles may determine how you view God, and equally the opposite way around. The idea of a God who favours some but not all his creation is common. Calvin’s idea of predestination suggests that some people are God’s ‘elect’ and that, after death, these ‘elect’ will join God in heaven. Believers in predestination claim that our actions, whether ‘elect’ or ‘damned’, are predestined or decided by God; meaning that we have very little, if any at all, free will in our decision making or actions. This theory of predestination often leads people to believe in a God ‘who favours some but not all of his creation’, which would be intrinsically linked to miracles in the sense that, regardless of what we do, God has already decided whether he will interact with the world or perform a miracle. Miracles, in this sense, are seen not as unsystematic breaches of natural law but rather as the eternal intention of God for the world. For this reason, people who agree with Calvin in believing in predestination often find it difficult to understand why miracles aren’t common occurrences. However, as Swinburne suggests, if miracles were a frequent occurrence, people would live in confusion, not knowing whether to trust that laws such as gravity would remain constant. Swinburne also observes that if God were to interact frequently, humans would become expectant and perhaps take less active roles in society and would, for example, be less likely to find the cure for cancer. Another possible reason for miracles appearing to be sparse and selective is hinted at in Irenaean theodicy, which suggests that people suffer on earth and in life in

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