Free God and Stephen Hawking by John Lennox Page A

of anyone at all, let alone that of Jesus Christ.
    Indeed, they shared a widespread conviction. Historian Tom Wright says:
    Ancient paganism contains all kinds of theories, but whenever resurrection is mentioned, the answer is a firm negative: we know that doesn’t happen. (This is worth stressing in today’s context. One sometimes hears it said or implied that prior to the rise of modern science people believed in all kinds of odd things like resurrection but that now, with two hundred years of scientific research on our side, we know that dead people stay dead. This is ridiculous. The evidence, and the conclusion, was massive and massively drawn in the ancient world as it is today.) 90
     
    To suppose, then, that Christianity was born in a pre-scientific, credulous, and ignorant world is simply false to the facts. The ancient world knew the law of nature as well as we do, that dead bodies do not get up out of graves. Christianity won its way by dint of the sheer weight of evidence that one man had actually risen from the dead.
    The second objection to miracles is that now we know the laws of nature, miracles are impossible. This is Hawking’s position. However, it involves a further fallacy that C. S. Lewis illustrated with the following analogy:
    If this week I put a thousand pounds in the drawer of my desk, add two thousand next week and another thousand the week thereafter, the laws of arithmetic allow me to predict that the next time I come to my drawer, I shall find four thousand pounds. But suppose when I next open the drawer, I find only one thousand pounds, what shall I conclude? That the laws of arithmetic have been broken? Certainly not! I might more reasonably conclude that some thief has broken the laws of the State and stolen three thousand pounds out of my drawer. One thing it would be ludicrous to claim is that the laws of arithmetic make it impossible to believe in the existence of such a thief or the possibility of his intervention. On the contrary, it is the normal workings of those laws that have exposed the existence and activity of the thief. 91
     
    The analogy also reminds us that the scientific use of the word “law” is not the same as the legal use, where we often think of a law as constraining someone’s actions. There is no sense in which the laws of arithmetic constrain or pressurize the thief in our story. Newton’s law of gravitation tells me that if I drop an apple it will fall towards the centre of the earth. But that law does not prevent someone intervening, and catching the apple as it descends. In other words, the law predicts what will happen, provided there is no change in the conditions under which the experiment is conducted.
    Thus, from the theistic perspective, the laws of nature predict what is bound to happen if God does not intervene. It is no act of theft, of course, if the Creator intervenes in his own creation. To argue that the laws of nature make it impossible for us to believe in the existence of God and the likelihood of his intervention in the universe is plainly false. It would be like claiming that an understanding of the laws of the jet engine would make it impossible to believe that the designer of such an engine could, or would, intervene and remove the fan. Of course he could intervene. Moreover, his intervention would not destroy those laws. The very same laws that explained why the engine worked with the fan in place would now explain why it does not work with the fan removed.
    It is, therefore, inaccurate and misleading to say with David Hume that miracles “violate” the laws of nature. Once more C. S. Lewis is helpful:
    If God annihilates or creates or deflects a unit of matter, He has created a new situation at that point. Immediately all nature domiciles this new situation, makes it at home in her realm, adapts all other events to it. It finds itself conforming to all the laws. If God creates a miraculous spermatozoon in the body of a virgin, it does