The way I see it, there are at least three different views on modern-day miracles that we could take:

The cessationist view that miracles ceased upon the completion of the written word and the death of the apostles (or, the death of those the apostles laid hands on) The continuationist view that miracles are still continuing today, like tongues, prophecy and healing, or The nameless view that miracles don't happen today and that miracles didn't happen then, either, that any miraculous accounts were either misinterpreted under an inaccurate, ill-informed worldview or were fictionalized, mythologized accounts utilized to support a particular narrative or to tell a particular story.

Between the first two, cessationism is poorly supported by the textual history. Written miracle accounts were not only pervasive in the first century (among Christians and pagans alike), but they persisted for hundreds and hundreds of years. For example, Augustine in City of God writes of miracles he witnessed with his own eyes, nearly 400 years after Christ:

The miracles were published that they might produce faith, and the faith which they produced brought them into greater prominence. For they are read in congregations that they may be believed, and yet they would not be so read unless they were believed. For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints; but they are not so brilliant and conspicuous as to cause them to be published with such glory as accompanied the former miracles. For the canon of the sacred writings, which behooved to be closed, causes those to be everywhere recited, and to sink into the memory of all the congregations; but these modern miracles are scarcely known even to the whole population in the midst of which they are wrought, and at the best are confined to one spot. For frequently they are known only to a very few persons, while all the rest are ignorant of them, especially if the state is a large one; and when they are reported to other persons in other localities, there is no sufficient authority to give them prompt and unwavering credence, although they are reported to the faithful by the faithful.

The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day.

So, if miracles happened in the first century but are claimed to have stopped soon after, cessationists have an uphill battle when faced with these written accounts penned centuries later.



My own feelings are that this viewpoint was only derived because the post-enlightenment world struggled to harmonize the perception of the lack of modern miracles with the ancient accounts that indicate they happened frequently. Therefore, they must have stopped sometime . Once that conclusion was reached, the hunt was on for verses in support. Now, all of a sudden, Paul's "that which is perfect" in 1 Corinthians is re-imagined as the completion of the written word that will eventually end up in the canon? As much as Paul uses the word "perfect," in no instance does he use it to refer to the completion of a canon. Paul's use of perfection is often tied to the life after this, where perfect bodies and perfect minds are received to forever glorify God. Reading this series of verses with that in mind changes the interpretation here immensely. Now, miracles pass away when the world passes away and we receive our new, perfect figures. For example, in the Anchor Bible Commentary on 1 Corinthians, the commentator states the following:

To what “the perfect” refers is much debated. It is scarcely related to the completion of the NT canon, as some have tried to take it; such an extraneous meaning is foreign to this context. To teleion has been understood as Christian maturity, as in 2:6 (so ancient Montanists, Mani; among modern interpreters, Salvoni, “Quando sarà venuto”). It seems, however, to express rather some sort of goal; it has undoubtedly something to do with the eschaton or what Paul calls “the Day of the Lord” (1:8; 3:13; 5:5) or with the telos, “end” (of the present era), as in 15:24. So it has been interpreted by many patristic writers (see Shogren, “How Did?”); and among moderns by Bruce, Godet, Robertson-Plummer. When it “comes” (eschatologically), tongues, knowledge, and prophecy, no matter how useful such endowments may be at present, will cease to be, because Paul sees no continuity between the partial and the complete. He maintains that “the partial” will be brought to naught because it is transitory and incomplete (see Martens, “First Corinthians 13:10”).

With that said, continuationists aren't off the hook, either. "Miracles" have been diminished to chance happenings or to strange babblings that only occur in fundamentalist pockets of Christianity. To pull in an example from some common 'proofs' for miracles: there is no support for anyone being 'healed' from stage 4 cancer. However, stage 4 cancer has plenty of support for going into remission after a series of treatments, which we can thank modern medicine for. Remission, to be clear, is not the same as 'healed.' The chances of reoccurrence are high. Now, there are definitely some unexplained occurrences of remissions of all sorts of diseases, but 'unexplained' is a more a limitation of our understanding and can't be used to support a God of the gaps. For example,

HERE

is a study from 2014 that seems to show certain breathing methods can produce epinephrine within the sympathetic nervous system, thus reducing inflammation associated with certain ailments. The study concludes with the following: