  The evaluation of a serious cumulative argument for a particular miracle claim requires the consideration of historical details that go beyond the bounds of philosophy as a discipline (McGrew and McGrew 2009). But some general points regarding its structure are of philosophical interest. If the argument is categorical, then its conclusion is (at least) that, where “\(E\)” stands for the sum of the relevant evidence, \(P(M\mid E) \gt 0.5\). But where “\(G\)” stands for “God exists” (where “God” is conceived classically, as an eternal, personal being of maximal power, knowledge, and goodness who created the universe), it is generally acknowledged that \(P(M\mid G) \gg P(M\mid {\sim}G)\) and that either \(P(M\mid {\sim}G) = 0\) (if miracles are strictly the prerogative of God) or at least \(P(M\mid {\sim}G) \approx 0\). The evaluation of the claim that a miracle has occurred will therefore be sensitive to the probability of the claim that God exists, and the evaluation of the categorical form of the argument will therefore depend on the overall evaluation of the evidence of natural theology and of atheological arguments such as the problem of evil. By far the most sophisticated and elaborate development of such an argument is to be found in the work of Richard Swinburne (1970, 1977, 1979, 1992, 2003), who has pioneered the application of Bayesian probability to questions in the philosophy of religion and whose work spans the full range of natural theology.