(4 of 9)
The Vatican in particular is exceptionally cautious about granting an event the imprimatur of the church. "Nobody is more demanding than the Roman authorities when it comes to miracles," notes Father John Meier, Bible professor at Catholic University of America in Washington, whose new book, A Marginal Jew: Rethinking the Historical Jesus, Volume II (Doubleday; $35), represents the latest scholarly attempt to meld science and faith. Too often over the centuries, Meier admits, the Catholic Church was taken in by charlatans. When reports spread of statues weeping or crosses bleeding or Jesus appearing on a tortilla, the church is often slow to respond, fearful that the search for a sign will distract from the hard work of faith. "There is a fascination with macabre aspects of religion," Meier explains, "but fascination is the enemy of true faith."
While traditional churches treat miracles gingerly, it is surely no coincidence that the fastest-growing movement in Christendom places miracles squarely at the center of worship. The growth rate of the "postdenominational" churches--the Charismatics and Pentecostals--now surpasses that of the Southern Baptists. Loosely structured, informal, led by powerful "apostles," these churches reject rigid hierarchies and sedate theology. "People don't come to listen," explains Peter Wagner, a professor of church growth at Fuller Theological Seminary, "They come to do." The miracles take many forms: besides healing, there are members who have visions, or speak in tongues, or collapse on the ground when seized by the power of the Holy Spirit.
"We live in an exceptional time," says Wagner. "In the Middle Ages in Europe, perhaps, there may have been something comparable. But certainly in the history of the U.S. we have never seen such a frequency of signs and wonders.'' And what about disputes among modern scholars? "I don't pay any attention whatsoever to the challenges, no matter how scholarly they are," he snaps. "Why should I, when I see healing happening all the time?"
Elizabeth's grandfather, who practiced medicine for 39 years, recalls his frustration. "Initially, I prayed for guidance that we be led to the right doctors, and for compassionate care, and that our family be upheld in our inevitable suffering. I did not have the faith to pray for healing of this known malignancy."
But things went from bad to worse. Fluid began accumulating on Elizabeth's brain; doctors had to keep going in with a large needle to relieve the pressure. She grew lethargic, nauseated. The doctors said she would need more surgery to insert shunts that would drain the fluid. With that operation two days away, the parents tried one last hope. What could it hurt?
The popular interest in miracles, it turns out, comes along just as a generation of Bible scholars is dedicated to disproving them. From both seminaries and secular institutions, scholars are drawing on science, archaeology and modern textual criticism to write a chapter of Christianity that makes little mention of miracles except to reject them. They believe the teachings of Jesus are more important than the teachings about Jesus. In this book there is no virgin birth, no walking on water; the healings amount to parlor tricks, and the Resurrection never happened.