"Before the Naturalist and the Supernaturalist can begin to discuss their difference of opinion, they must surely have an agreed definition both of Nature and of Supernature. But unfortunately it is almost impossible to get such a definition. Just because the Naturalist thinks that nothing but Nature exists, the word Nature means to him merely 'everything' or 'the whole show' or 'whatever there is'. And if that is what we mean by Nature, then of course nothing else exists. The real question between him and the Supernaturalist has evaded us. Some philosophers have defined Nature as 'What we perceive with our five senses'. But this also is unsatisfactory; for we do not perceive our own emotions in that way, and yet they are presumably 'natural' events..... What the Naturalist believes is that the ultimate Fact, the thing you can't go behind, is a vast process in space and time that is going on of its own accord. Inside that total system every particular event.... happens because some other event has happened. ...What Naturalism cannot accept is the idea of a God who stands outside Nature and made it....if Naturalism is true, then we do know in advance that miracles are impossible: nothing can come into Nature from outside because there is nothing outside to come in, Nature being everything." (C. S. Lewis, Miracles, pp.5-15)

Recently I read Bright Star, the biography of Beatrice Hill Tinsley, a New Zealand astronomer who became famous for her cosmological research into the formation of galaxies, and her theory that the universe will expand forever. She had a lifelong passion for the big questions of the origins of the universe, the birth and life of stars, and the synthesis of astrophysical knowledge. The daughter of an Anglican clergyman she rejected religion as having no intellectual basis, and adopted a rationalistic perspective for her life. Her father saw science as opposed to religion, and she agreed with him. He showed little interest in her work, and she, on her part, rejected religion. It is the classic case of the Naturalist and the Supernaturalist canceling one another out. He failed to see that science is no threat to God. She, in her reaction to her father, failed to see that the scientific search for truth in the universe does not necessitate the elimination of the supernatural.

Our attitude to the relation of the natural (the material) and the supernatural (the spiritual) determines how we interpret the miracles in the Gospels. If we think there is no supernatural, we will find natural explanations to the miracles. We will rationalize the circumstances, and find modern diagnoses of the afflictions presented in the accounts. In other words, we will impose a skeptical, scientific grid on the data presented. That is to presume that we now know more about what actually happened than the first century witnesses. It is also to assume that the scientific approach is sufficient to account for all reality. But science is not equipped to deal with issues of spirituality, relationship, or the supernatural. It is simply beyond its expertise to draw conclusions about the existence of God, and the spiritual world.

With that in mind we read about what happened when Jesus began to teach in Capernaum (Mark 1:21-34). He taught as one who had authority - spiritual authority. He represented the kingdom of God, the rule and reign of God, which had drawn near to the people in his person. In the synagogue where he was teaching, a man "possessed by an evil spirit cried out, 'What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are - the Holy One of God!' This is a first hand account, probably by Simon Peter, who was Mark's source.

He sees the gloves coming off in a spiritual battle. The supernatural is exposed. The demonic opposition to God and his kingdom gives vent to its fury. The powers of darkness, who have dominated this man's life, confronts the light of the world. The authority of the Son of God is challenged by the rebellious spirit of the principalities and powers of this world. That is the New Testament understanding of what was happening. It is diagnosis at a different level than that of science, which may interpret it as paranoid delusional behavior. But it can hardly be paranoia if Jesus is really out to destroy his sickness.

Is it hard for us to envisage someone so possessed by an evil spirit that he, or she, would express himself so defensively in the presence of the authority of Jesus and his gospel? Why does anyone rebel against the authority of God? Why do people want their independence from God, and their freedom to do whatever they want without regard for the wellbeing of others? Why are people so self-destructive, and damaging of others? Why do people murder others? Why do whole groups of people try to terrorize other groups? Why are people so mean and hateful? Why are people greedy and corrupt? Why do we shoot ourselves in the foot and mess up? What are the roots of addiction and the cause of disease and malignancies? Where does evil come from?

From the beginning of the human race sin desires to have us, to control us, but we are called to master it (Genesis 4:7) Our struggle is against "the powers of this dark world and against the spiritual forces of evil in the heavenly realms." (Ephesians 6:12) God had to do something about reclaiming his world. Why did Jesus come? "The reason the Son of God appeared was to destroy the devil's work." (1 John 3:8) This man, in the synagogue, knew it and gave himself away. He revealed his hatred of God by his challenge to Jesus.

How did Jesus handle it? "Be quiet!" said Jesus sternly. "Come out of him!" The evil spirit shook the man violently and came out of him with a shriek." This expulsion of the evil spirit is what we call exorcism. It is the act of expelling evil spirits in order to deliver the afflicted person from their malignant influence. Jesus included a prayer for exorcism in the prayer he taught his disciples: "Deliver us from evil." It is sacramentally expressed in the baptismal liturgy by the renunciation of Satan and all spiritual forces of wickedness that rebel against God. Jesus wants to silence the voice of evil, the temptations of the devil, whenever and wherever they may occur. He wants to expel the power of evil from our lives, and he will if we call upon him.

After they left the synagogue they went to the home of Simon and Andrew. There Jesus healed Simon's mother-in-law of a fever. As a result of these actions "the people brought to Jesus all the sick and demon-possessed. He healed many who had various diseases. He drove out many demons, but would not let the demons speak because they knew who he was." (Mark 1:32-34)

The people were amazed at his authority. The demons knew who he was. They knew why he had come - to destroy the devil's work. This is supernatural work. This is evidence of the interference with Nature by supernatural power.

We can rationalize this account all we want to make it accommodate our modern susceptibilities. Or we can take it at face value. That is a decision each of us must make for ourselves. It was the decision that the people of Capernaum had to make. They were amazed, and questioned the source of his authority. But despite the miracles performed there they did not believe. Jesus condemned their unbelief: "And you, Capernaum, will you be lifted to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you." (Matthew 10:23,24)

What miracles have we seen in our lifetimes? What more does God have to do to reveal his kingdom? The evil spirit of rationalization, and of skepticism needs to be silenced. We need to be healed of the fever of Naturalism so that we can be raised by Jesus to a new life of service.

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