STUDY GUIDE to
Miracles
By C.S. Lewis
Introduction
Lewis’ lucid, generous minded and comprehensive apologetic for miracles is, in its own
way, no less compelling than Mere Christianity in the case it makes for the overall rationality of
the Christian faith. Perhaps even more striking than its careful arguments for why the Naturalistic
picture of reality is insufficient to describe reality as a whole, is the unusually transparent window
it offers us as to what “the glorious resurrection of the new humanity” might be like.
Background
“The traditional Christian view of miracles was stated by St Athanasius (c. 296 – 373) in
the eighteenth section of his famous De Incarnatione… ‘Our Lord took a body like to ours and
lived as a man in order that those who had refused to recognize Him in his superintendence and
captaincy of the whole universe might come to recognize from the works He did here below in
the body that what dwelled in this body was the Word of God.’ And this, said Lewis, ‘accords
exactly with Christ’s own account of His miracles: “The Son can do nothing of Himself, but what
He seeth the Father do.”’ Following in the same tradition, St Thomas Aquinas (c. 1225 – 74) said
‘those happenings are properly called miraculous which are done by divine agency outside the
commonly observed order of things.’ By the time Lewis turned his mind to miracles most
theologians had stopped believing in the same way as Athanasius and Aquinas. The belief in the
improbability of miracles was mainly a result of the rise of modern science in the seventeenth and
eighteenth centuries, which increasingly saw the world as a closed system subject to the laws of
Nature. Lewis himself, in his atheist years, had learned much of his scepticism from David
Hume’s famous Essay on Miracles (1748) and the writings of philosophers such as G.W.F. Hegel
who identified God with the Law of Nature. Lewis knew from the beginning that a defence of the
miracles recorded in the New Testament would have to begin with a philosophical attack on
unbelief.”
from “C.S.Lewis: Companion and Guide” ed. Walter Hooper 1996
Suggestions for facilitating discussion
The two sets of questions in this study section have been designed to facilitate two
different kinds of discussion. For those who wish to move through the book slowly with a view to
gaining an in-depth knowledge of Lewis’ argument, we recommend the intensive study questions
as a means of unlocking the book chapter by chapter. This closely text-based study program
focuses mainly on understanding and analyzing Lewis’ thought. The more generalized questions
are offered as a means of using Lewis’ ideas as a spring board to developing your own, and might
also be more suited to a larger group study of Miracles or to a group forced to operate under
stricter time constraints. Those keen to tailor this program more particularly may wish to mix and
match questions from both sections or, alternatively, to pick out provocative quotes from the text
themselves as alternative starting points for discussion. We recommend that you have someone
act as a moderator to your group to help direct the conversation, and ensure that everyone who
There is no manner of security against miracles. One may be in for
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wishes to participate has opportunity. In addition to the study questions, we have also provided a
short summary of the structure of Miracles to help outline each chapter’s focus.
Outline of Lewis’ structure of argument in Miracles
Chapter 1 – Looks at how our assumptions will guide and inform our research.
Chapter 2 – Makes the distinction between Naturalism and Supernaturalism: Naturalists believe
that nothing exists except, or outside of, Nature. Supernaturalists think that something does exist
beyond Nature.
Chapter 3 – Deals with the self-contradiction of the Naturalist.
Chapter 4 – Argues that you cannot believe in God as a supreme consciousness evolving out from
within “the whole show,” but as a Creator outside of it.
Chapter 5 – Continues the attack on Naturalism by arguing that the Naturalist position, when we
really attempt to live by it, denies the possibility of making valid moral judgements.
Chapter 6 – Deals with faulty concepts of the Supernatural.
Chapter 7 – Disarms some irrationally grounded assumptions that a belief in miracles is out of
date.
Chapter 8 - Looks at what we understand by the “Laws” of Nature, and aims to show how
miracles may “interfere” with Natural laws without actually breaking them.
Chapter 9 – Discusses different perspectives on Nature herself.
Chapter 10 – Distinguishes between thought and imagination, and the essentials and non-
essentials of a belief.
Chapter 11 – Outlines the distinction between Christianity and popular religion; argues that the
natural bent of the fallen mind is towards Pantheism rather than Theism, and goes on to discuss
why Pantheism, though attractive, cannot explain the true nature of things as they are revealed to
us.
Chapter 12 – Challenges the notion that it might be a misuse of power for God to perform
miracles, even assuming he has the power to perform them.
Chapter 13 – Looks at the probability of miracles occurring, based on what we already divine as
being “fitting” to our pre-conceived sense of the uniformity of reality.
Chapter 14 – Discusses, at some length, the “Grand Miracle” of the Incarnation.
Chapter 15 – Justifies miracles of the Old Creation as acts in accordance with the overall
character of the old Nature.
Character 16 – Looks at what Miracles of the New Creation intimate about the new Nature.
There is no manner of security against miracles. One may be in for
anything.
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Epilogue – Encourages readers to turn to the historical texts and make an independent judgement
for themselves.
Intensive Study
The Scope of This Book
(1) “Seeing is not believing” is an odd sentence to begin a book on miracles. Skeptics might well
contest that looking at empirical proofs for particular miracles is the only ground for belief in
the miraculous. What reservations does Lewis have about proving the miraculous from
history or sense experience?
(2) What, for Lewis, is the first question we must consider when we think about miracles?
The Naturalist and the Supernaturalist
(3) “I use the word Miracle to mean an interference with Nature by supernatural power.” Discuss
Lewis’ definition of miracles. Could we (or might we) ever describe a miracle in any other
way? How might the theologians Lewis draws attention to describe it?
(4) Lewis pictures the Naturalist as having a “democratic” picture of reality, and the
Supernaturalist as having a “monarchical” one. What does he mean by this? Do you think this
is a good way of highlighting the differences between the two systems?
(5) “Naturalism could admit a certain kind of God.” What kind?
The Cardinal Difficulty of Naturalism
(6) According to Lewis, Naturalism like “a strict materialism” refutes itself. How does he
explain this?
(7) Lewis modified the second part of this chapter in response to Elizabeth Anscombe’s
criticisms of his argument. Do you find the modified argument a convincing one?
Nature and Supernature
(8) Dualism, says Lewis, is a more sensible philosophy than Naturalism – for what reasons? Why
is it still not sensible enough?
(9) Lewis draws attention to the radical differences between the Jewish account of creation and
the creation myths of other cultures. “The idea of creation in the rigorous sense of the word is
[in the Hebrew tale] fully grasped.” How?
A Further Difficulty in Naturalism
(10) Naturalism, for Lewis, cannot account for our belief in the validity of our moral
judgements. Why?
(11) “A moment after they [the Naturalists] have admitted that good and evil are
There is no manner of security against miracles. One may be in for
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illusions, you will find them exhorting us to work for posterity, to educate, revolutionize,
liquidate, live and die for the sake of the human race.” Do you think most Naturalists live with
these types of contradictions?
Answers to Misgivings
(12)“The Supernatural is not remote and abstruse: it is a matter of daily and hourly experience.”
Do you think there is a temptation to see the Supernatural as “remote”? What is the popular
understanding of the Supernatural?
A Chapter of Red Herrings
(13)Lewis challenges the idea that belief in miracles was more prevalent in the past because
people were more ignorant of Natural laws. Do you think this is still a widespread
assumption today? How does Lewis show it to be a groundless objection?
(14)“The real question is why the spatial insignificance of Earth, after being asserted by Christian
moralists for some fifteen centuries, without the slightest suspicion that it conflicted with
their theology, should suddenly in quite modern times have been set up as a stock argument
against Christianity and enjoyed, in that capacity, a brilliant career.” Why?
(15)“It is a profound mistake to imagine that Christianity ever intended to dissipate the
bewilderment and even the terror, the sense of our own nothingness, which comes upon us
when we think about the nature of things… without such sensations there is no religion.” Do
you agree with Lewis that a sense of bewilderment and even terror should be a necessary part
of our response to the universe around us?
Miracles and the Laws of Nature
(16)How does Lewis distinguish between different conceptions of how the “Laws” of Nature
work? Why, in his opinion, do we call them “laws”?
(17)Miracles, says Lewis, do not really “break” the Laws of Nature. Why?
A Chapter Not Strictly Necessary
(18)“To treat her [Nature] as God, or as Everything, is to lose the whole pith and pleasure of
her.” What is Lewis’ perspective on how we are to appreciate Nature?
Horrid Red Things
(19)In this chapter Lewis suggests that Christianity is the only religion that depends, for its
overall coherence, on the authenticity of miracles. Why? Do you agree with him?
(20)Do you think Lewis does a good job of explaining how a non-believer with a
normal, scientific education finds the traditional images of Christianity hard to deal with? What
other things might he or she find difficult?
(21) How does Lewis distinguish between thought and imagination, and leading on from this,
between the essentials and non-essentials of a belief? Do you think he is right to say that these
things are non-essential?
There is no manner of security against miracles. One may be in for
anything.
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Christianity and “Religion”
(22) “Speak about beauty, truth and goodness, or about a God who is simply the indwelling
principle of these three, speak about a great spiritual force pervading all things, a common
mind of which we are all parts, a pool of generalized spirituality to which we can all flow,
and you will command friendly interest. But the temperature drops as soon as you mention a
God who has purposes and performs particular actions…” Why is the Christian God so
offensive to people?
(23) Do you think Lewis is right to say that Pantheism is “the permanent natural bent of the
human mind”?
(24) What are the main differences between Pantheism and Christianity?
(25) Lewis describes God, rather poetically, as a “fountain of facthood”. What errors is he
trying to guard against in declaring this?
(26) “As long as we remain Erudite Limpets we are forgetting that if no one had ever seen
more of God than we, we should have no reason even to believe Him immaterial, immutable,
impassible and all the rest of it. Even that negative knowledge which seems to us so
enlightened is only a relic left over from the positive knowledge of better men.” What,
according to Lewis, is the cure for us “Erudite Limpets”?
The Propriety of Miracles
(27) “Only an incompetent workman will produce work that needs to be interfered with.” How
does Lewis answer this charge against God’s willingness to perform miracles?
On Probability
(28) Lewis says that we have only one rational reason for believing in the uniformity of the
law of nature – what is it? What are the irrational ones?
The Grand Miracle
(29) Do you agree with Lewis that the central miracle of the Christian faith is the Incarnation?
(30) How does Lewis explain this miracle as being in accordance with the character of
Nature?
(31) Vicariousness as a principle can be good or bad: “all those very same principles which
are evil in the world of selfishness and necessity are good in the world of love and
understanding.” What do you think Lewis means by positive vicariousness? How might this
work in the Christian life?
(32) “Where a God who is totally purposive and totally foreseeing acts upon a Nature which is
totally interlocked, there can be no accidents or loose ends.” What kind of case does Lewis
make for divine purposefulness?
There is no manner of security against miracles. One may be in for
anything.
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(33) Why is death both a curse and also, for the Christian, a kind of medicine?
(34) “Almost the whole of Christian theology could perhaps be deduced from the two facts (a)
That men make coarse jokes, and (b) That they feel the dead to be uncanny.” How might
Lewis argue this, based on his commentary, in Chapter 14?
Miracles of the Old Creation
(35) What, according to Lewis, is the difference between miracles of the old creation and
miracles of the new creation?
Miracles of the New Creation
(36) What new light does Lewis shed on our understanding of the “Resurrection”?
(37) “If the Psychical Researchers succeeded in proving ‘survival’ and showed the
Resurrection was an instance of it, they would not be supporting the Christian faith but
refuting it.” Why?
(38) “All references to the risen body make us uneasy: they raise awkward questions.” Why
might we find this concept awkward?
(39) What do people normally mean when they talk about heaven “as a state of mind”? What
is Lewis’ conception of heaven?
(40) How does Lewis explain the biblical teaching on the absence of sexual activity in
heaven?
Epilogue
(41) Do you agree with Lewis that there is a tendency in modern Christian scholarship to give
too much ground to the skeptic?
(42) “Belief-feelings,” says Lewis, “do not follow reason except by long training.” Outline
some of the ways in which our feelings and our beliefs can be at variance.
(43) Do you agree with Lewis that miracles tend to occur at significant points in history?
Might they ever occur at other times?
General Study
(1) “What we learn from experience depends upon the kind of philosophy we bring to
experience.” Do you agree?
(1) Lewis finds it impossible to make moral judgements and believe, simultaneously, that the
conscience is nothing but a product of Nature (i.e. “It has no tap-root in an eternal, self-
existent, rational being, whom we call God.”) Do you think that there could be a future in
“cut-flower” morality – moral claims without any reference to the Supernatural?
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(2) What is the view of Truth that Lewis puts forward in Miracles? How does this differ from
attitudes toward Truth today?
(3) Would it be possible, in any sense, for a Naturalist to be a Christian?
(4) “The ascertained nature of any real thing is always at first a nuisance to our natural
fantasies – a wretched, pedantic, logic-chopping intruder upon a conversation which was
getting on famously without it.” Why does Lewis place so much importance on the “opacity”
of existence? Is he right?
(5) “If we fully understood what God is we should see then that there is no question whether
He is. It would always have been impossible that he should not exist.” Do you agree with
Lewis, that our doubt of God’s existence almost always arises from an imperfect
understanding of the nature of his being?
(6) “…the reason why God has no passions is that passions imply passivity and
intermission… He [God] cannot be affected with love because he is love. To imagine that
love as something less torrential or less sharp than our own temporary and derivative
‘passions’ is a most disastrous fantasy.” Lewis comments that it is easy to think of God’s
love as being less intense than human love because it is “passionless.” Do you think this
“disastrous fantasy” is a common one? How might we combat it?
(7) What point is Lewis’ humorous fantasy of erudite limpets designed to illustrate?
(8) “A supreme workman will never break by one note or one syllable or one stroke of the
brush the living and inward law of the work he is producing. But he will break without
scruple any number of those superficial regularities and orthodoxies which little,
unimaginative critics mistake for laws.” Do you think Lewis’ frequent analogy of God as an
author, or an artist, makes it easier for us to accept the credibility of miracles?
(9) In what way does Lewis argue that Christianity (especially with its Judaic roots) is
“undemocratic”?
(10) “A world in which I was really (and not merely by a useful legal fiction) as good as
everyone else, in which I never looked up to anyone wiser, or cleverer, or more learned than
I, would be insufferable…” Why? How might Lewis’ ideas here go against modern feeling?
(11) Lewis suggests, from looking at the accounts of Christ’s appearances after the
Resurrection, that the old and the new Nature are not as separate as we think. What do
you make of his ideas on the resurrected body, and the new Nature?
(13) What is the picture of heaven that emerges from Miracles?
(14) In Miracles, Lewis was in part setting out to defend the authenticity of Biblical miracles.
What might he say about claims that miracles still occur today?
