Miracles: The Credibility of the New Testament Accounts (2 Volume Set)

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Mark's gospel gives an account of Jesus healing a blind man named Bartimaeus as Jesus is leaving Jericho. [17] The Gospel of Matthew [18] has a simpler account loosely based on this, with two unnamed blind men instead of one (this "doubling" is a characteristic of Matthew's treatment of Mark's text) and a slightly different version of the story, taking place in Galilee, earlier in the narrative. [19] The Gospel of Luke tells the same story of Jesus healing an unnamed blind man but moves the event in the narrative to when Jesus approaches Jericho. [20] [21] Keener and his wife are no strangers to personal tragedy--having endured eight painful miscarriages. This is not a scholar who has a "pie int he sky" view of the miraculous, or expects God to intervene dramatically all the time. He simply wants or demonstrate that miraculous did, and do, happen. In the Gospel of John, Jesus is said to have performed seven miraculous signs that characterize his ministry, from changing water into wine at the start of his ministry to raising Lazarus from the dead at the end. [3] Contemporary liberal Christians may prefer to read Jesus's miracles as metaphorical narratives for understanding the power of God. [65] Not all theologians with liberal inclinations reject the possibility of miracles, but may reject the polemicism that denial or affirmation entails. [66]

Russian skeptic Kirill Eskov in his Nature-praised work The Gospel of Afranius argues that it was politically prudent for the local Roman administration to strengthen Jesus's influence by spreading rumours about his miracles via active measures and eventually even staging the resurrection itself. I was assured that “no” it would still be several billion versus 5,000 in each case. It would not matter if I and all my friends witnessed 100 miracles; the result would still be the same. As I thought about it, the question emerged: “Why do the instances that establish natural law have to count against a reported miracle?” Rather than weighing the evidence for a miracle, natural law, the usual way things work, was being used to exclude the unusual (miracle). Lewis says: And it's invaluable as a reference for future studies on this topic. It is a diamond mine of sources and witnesses and further reading for those interested in taking this study a little further. A Course in Miracles (also referred to as ACIM or the Course) is a 1976 book by Helen Schucman. The underlying premise is that the greatest " miracle" is the act of simply gaining a full "awareness of love's presence" in a person's life. [1] Schucman said that the book had been dictated to her, word for word, via a process of "inner dictation" from Jesus Christ. [2] [3] The book is considered to have borrowed from New Age movement writings. [4] [5]

Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193. John Beversluis C.S. Lewis and the Search for Rational Religion. Grand Rapids, Michigan: William B. erdmans, 1985. ISBN 0-8028-0046-7 The healing of a man with dropsy is described in Luke 14:1–6. In this miracle, Jesus cured a man with dropsy at the house of a prominent Pharisee on the Sabbath. Jesus justified the cure by asking, "If one of you has a child or an ox that falls into a well on the Sabbath day, will you not immediately pull it out?" Dr. Keener has crafted a tome (in two volumes) that will surely be one of (if not the) most enduring and thorough works on the subject of the supernatural for many years to come.

Many Christians believe Jesus's miracles were historical events and that his miraculous works were an important part of his life, attesting to his divinity and the Hypostatic union, i.e., the dual natures of Jesus as God and Man. [45] They see Jesus's experiences of hunger, weariness, and death as evidences of his humanity, and miracles as evidences of his divinity. [46] [47] [48] Andrew Breen on A Reflection: Disappointment, Divorce, Teaching, and Biblical Studies…and Why I Don’t Like May/June A little over ten years ago, I read Craig Keener’s massive two-volume work entitled Miracles and came away with a lot to process. This past month, I’ve read his most recent, much more “user-friendly” book entitled Miracles Today: The Supernatural Work of God in the Modern World, and once again, it was quite a lot to process. Hence, the reason for this blog post. I want to give a brief overview and review of the book and, along with that overview, give some further thoughts and reflections about the topic of miracles in the modern world. Enjoy… Lucas simply maintained that on the substantial issue, Lewis was right and that, for the sort of reasons Lewis had put forward, a thoroughly naturalistic philosophy was logically incoherent. An outcome of that debate was to make it perfectly clear that, at the very least, Lewis’s original thesis was an entirely arguable philosophical thesis and as defensible as most philosophical theses are. Impossible Garrett, Lynn (March 7, 2005). " 'Disappearance' Appears Big Time". Publishers Weekly. Archived from the original on August 9, 2017 . Retrieved August 8, 2017.

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Since the Age of Enlightenment, many scholars have taken a highly skeptical approach to claims about miracles, [7] with less consensus than in former times. [8] Non-religious historians commonly avoid commenting on the veracity of miracles as the sources are limited and considered problematic. [9] Some scholars rule out miracles altogether while others defend the possibility, either with reservations or more strongly [8] (in the latter case commonly reflecting religious views). [9] Types and motives [ edit ]