Miracles, for the most part, fall outside the purview of academics' intellectual consideration. In fact, the miraculous is by definition disruptive of and anathema to reasonable, rational, and coherent systems of thought. True miracles can be neither anticipated nor predicted; their probability is incalculable and their occurrences are, by most philosophical measures, either mistaken or inexplicable. And, yet, but... the etymology of the word "miracle" suggests, interestingly, that miracles should be the primary interest of philosophers. The English word "miracle" derives from the Latin miraculum ("object of wonder"), from mirari ("to wonder at"), which ought to remind us of the words Plato so carefully placed in Socrates' mouth in the Theaetetus: "...wonder is the feeling of the philosopher, and philosophy begins in wonder." The Greek words rendered as "miracle" in the English Christian Bibles were semeion ("sign"), teras ("wonder"), and dynamis ("power")-in Vulgate translated respectively as signum, prodigum, and virtus. That is to say, the miraculous, the wondrous, the powerful signs-whether rooted in God, in Nature, in human being or in human making-have been, for ages in the "West," the recognized stimuli for intellectual inquiry.