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    Blomberg, Craig L.


    The Miracles as Parables

    "...[T]he nature miracles and the parables attributed to Jesus in the New Testament strikingly parallel each other both in their overall function in the gospels and in many specific details of their contents. Perhaps one of the reasons the miracle stories have so often been found incredible is because these parallels have been overlooked, and the events have therefore not been interpreted as they were originally intended to be. Why do the four evangelists describe Jesus stilling a storm and walking on water, feeding the multitudes and changing water into wine, or withering a fig tree but guiding the disciples to a phenomenal catch of fish, to cite the six stories to be examined here? Is there any reason for believing in some kind of historical events underlying these narratives, especially since the rise of Religionsgeschichte, which has uncovered extra-canonical parallels whose historicity is seldom accepted even by the most conservative scholars?"
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    Bromley, Donald H.


    Jesus: Magician or Miracle Worker?

    "Our understanding of Jesus’ miracles has taken many twists and turns over the last two millennia. As scientific worldviews, social attitudes, and biblical scholarship have changed greatly over this time, so has the understanding of the significance and meaning of Jesus’ many acts of healing, exorcism, and other wonders. From the earliest times questions have abounded as to the source of Jesus’ miracle-working ability, including the charge that Jesus was a magician. Two questions now loom large in gospel studies today: first, is there a difference between miracle and magic (and if so, what is it)? Secondly, does the evidence support the claim that Jesus was a magician?"
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    Eichhorst, William R.


    The Gospel Miracles—Their Nature and Apologetic Value

    "Carnell has correctly analyzed the present secular attitude toward the miraculous when he states that '...the conflict between Christianity and the scientific method shows itself no more perspicuously than in the latter's unequivocal, uncompromising judgment against the possibility of miracles.' The problem is not simply related to individual miracles. The controversy is with the whole principle of the possibility of the supernatural. The purpose of this study is not to attempt a solution to every problem raised by the critic...The purpose of this article is to discover the true nature of the Biblical miracles and to find what evidential value was intended in their occurrence."
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    Ellenburg, B. Dale


    A Review of Selected Narrative-Critical Conventions in Mark's Use of Miracle Material

    "The impetus for this paper arose from an extended redactional analysis of the Markan miracles in juxtaposition with parallel miracles found in the other synoptists. While a redactional investigation yielded profitable fruit, it became obvious that a literary-narrative study of the same material might well lend tremendous insight into how Mark, not primarily as a theologian or redactor but as a writer, crafted the story he has given to us. The purpose here is to examine the Markan miracle narratives through the lens of a recent literary-critical approach."
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    Feiler, Paul Frederick


    The Stilling of the Storm in Matthew: A Resonse to Gunther Bornkamm

    "According to Bornkamm, Matthew has interpreted the story of the stilling of the storm in a new way. He has taken the story out of its biographical setting in Mark and Luke, placed it in a different context in his gospel, and altered it in a characteristic way in order to make it serve a new motive. The new role in which the story is cast is that of a kerygmatic model of 'the danger and glory of discipleship. The underpinnings for Bornkamm's hypothesis are provided by an initial methodological assertion: Kerygmatic faith in Jesus served as the foundation of the gospel tradition."
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    Guthrie, Donald


    The Importance of Signs in the Fourth Gospel

    "...[T]his study is intended to bring into focus several important aspects of ‘signs’ as a major contribution to the purpose for which the Gospel was written. It makes good sense to begin with John’s own statement of purpose in xx. 30, 31, although this is the final occurrence of the word in the Gospel. There are several important implications to be drawn from this statement. (a) John’s account of the signs which Jesus did is intentionally selective...(b) The purpose of the selection was theological. The signs were designed to produce faith of a particular kind... (c) The theological purpose is stated in a twofold form―(i) that Jesus is the Christ and (ii) that He is the Son of God. It is essential for an adequate appreciation of John’s use of signs to examine to what extent the description of the various signs would serve this purpose."
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    Neyrey, Jerome H.


    Miracles, In Other Words: Social Science Perspectives on Healings

    "Recent scholarship has produced many excellent studies which define a 'miracle' more accurately, illumine the typical form of a miracle narrative, and describe the hymns of praise or gratitude due the deity through whom the miracle occurred. These, of course, correspond to the traditional questions asked in biblical and classical scholarship and are argued and evaluated in terms of the prevailing paradigm of biblical scholarship, namely, the historical-critical method. Such approaches, however, hardly exhaust our examination of miracles because they omit certain questions. This inquiry will ask different sorts of questions about miracles in biblical miraculous healing accounts from a different paradigm, namely, the social sciences. Miracles, then, 'in other words.'"
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    Price, Christopher


    The Miracles of Jesus: A Historical Inquiry

    "A concept popular with skeptics, if not with New Testament scholars, is that Jesus' miracles are best explained as fictions added by the early church to enhance its own cause and Jesus' image among potential converts. Many believe that the reports of Jesus' miracles are similar to—and no more persuasive than—other accounts of miracles from the first century. There are a number of problems with these beliefs. The earliest traditions about Jesus include accounts of his miracle working. They are intertwined with the earliest sayings traditions. Additionally, the attestations of Jesus' miracles are uniquely diverse and numerous. There are no first century equivalents." - This article is hosted with the permission of the author. Visit his Virtual Office here.
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    Saucy, Mark R.


    Miracles and Jesus' Proclamation of the Kingdom of God

    "Jesus' many miracles were significant revelations of the kingdom of God that Jesus preached. They revealed the kingdom's eschatological and soteriological nature according to promises in the Old Testament about the Spirit-anointed New Age. Miracles demonstrated that the kingdom Jesus announced would be Yahweh's promised Sabbath rest, the end of Satan's chaotic exploitation of the creation, the final actualization of divine mercy, and the perfect realization of purity from the heart. They also revealed the kingdom's inherent physicality. They showed that the Old Testament promises regarding the creation, human societies, and individuals called for physical and thus literal fulfillment in this kingdom."
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    Williams, Peter S.


    New Testament Criticism and Jesus the Exorcist

    "The New Testament presents Jesus as, among other things, 'an exorcist par excellence.' Is the acceptance of this claim historically plausible in the light of New Testament criticism? I will argue that it is. John's gospel ignored the already well-trod subject of exorcism: 'John's Gospel does not record any exorcisms. The author chose to use a selection of signs to enforce his teaching and it may be that the exorcisms did not achieve his purposes.' We will therefore concentrate upon the so-called 'synoptic gospels' of Matthew, Mark and Luke."