Miracles: a Preliminary Study (C. Lewis Signature Classic) (C. S. Lewis Signature Classic)

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Miracles with Counselors, David Aldrich Osgood, University of Massachusetts Amherst (1991), Transpersonal Psychology and A Course in Miracles P.43 https://scholarworks.umass.edu/cgi/viewcontent.cgi?article=5794&context=dissertations_1 Christian authors have discussed the miracles of Jesus at length and assigned specific motives to each miracle. For example, authors Pentecost and Danilson suggest that the miracle of walking on water centered on the relationship of Jesus with his apostles rather than their peril or the miracle itself. In their view, the miracle was specifically designed by Jesus to teach the apostles that when encountering obstacles, they need to rely on their faith in Christ, first and foremost. [58] The title of Keener’s book pretty much gives it away as to what the book is about. Probably 80% of the book consists of stories of, you guessed it, miracles, particularly accounts of a wide range of miraculous healings in our modern world. What kind of healings, you ask? Well, healings from cancer, dwarfism, liver disease, paralysis, virtual brain death, brain tumors, lymphoma, blindness, deafness…the list can go on. Granted, as Keener himself admits, there are a few accounts that aren’t as strong as the others, but a whole lot of the accounts are verified by doctors who have admitted and testified (in their own words) that what they witnessed was miraculous. Helen Schucman: Autobiography, in "Origins of A Course in Miracles" 3:27–28. Foundation for Inner Peace Archives, Tiburon, CA).

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 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] Durant, Will (2002) [2001]. Heroes of History: A Brief History of Civilization from Ancient Times to the Dawn of the Modern Age. New York: Simon & Schuster. p.162. ISBN 978-0-7432-2910-4. 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. C.S. Lewis Miracles. London & Glasgow: Collins/Fontana, 1947. Revised 1960. (Current edition: Fount, 2002. ISBN 0-00-628094-3)Skutch, Robert. Journey Without Distance: The Story Behind A Course in Miracles. Ten Speed Press, Berkeley, CA, 1984, p. 58. Meier, John P. (1994). A Marginal Jew: Rethinking the Historical Jesus, Volume II: Mentor, Message, and Miracles. Yale University Press. ISBN 978-0-300-14033-0. Jesus healing an infirm woman appears in Luke 13:10–17. While teaching in a synagogue on the Sabbath, Jesus cured a woman who had been crippled by a spirit for eighteen years and could not stand straight at all. Liberal Christians place less emphasis on miraculous events associated with the life of Jesus than on his teachings. The effort to remove superstitious elements from Christian faith dates to intellectual reformist Christians such as Erasmus and the Deists in the 15th–17th centuries. [60] In the 19th century, self-identified liberal Christians sought to elevate Jesus's humane teachings as a standard for a world civilization freed from cultic traditions and traces of pagan belief in the supernatural. [61] The debate over whether a belief in miracles was mere superstition or essential to accepting the divinity of Christ constituted a crisis within the 19th-century church, for which theological compromises were sought. [62] I wavered between four and five stars for this book, but ultimately couldn't think of a good reason to not give it a perfect score.

Exorcism of the Gerasene demoniac or Miracle of the (Gadarene) Swine—Jesus exorcises a possessed man (changed in the Gospel of Matthew to two men). When Jesus asks the demon's name (finding the name of the possessing demon was an important traditional tool of exorcists), [31] he is given the reply Legion, "for we are many". When the demons ask to be expelled into a nearby group of pigs rather than be sent out of the area, Jesus obliges, but the pigs then run into the lake and drown. [32] The central question is, was his argument in Miracles sound? I think the answer is “yes.” A few years later, John Lucas set up the same debate with Elizabeth Anscombe on the same issues and defended Lewis’s position to the satisfaction of many. Philosopher Basil Mitchell (who became President of the Socratic Club) later said about this re-run debate by Lucas and Anscombe: Kilgallen, John J. (1989). A Brief Commentary on the Gospel of Mark, Paulist Press, ISBN 0809130599 Yet another of Hume’s arguments is that various competing religions make miracle claims to establish contradictory views. Lewis’s approach to this is first, to admit the possibility that some of these claims are true and second, to argue for the unique “fitness” or appropriateness of miracles within Christianity. In Miracles Lewis says:

C.S. Lewis on Miracles

The curing of a bleeding woman appears in Mark 5:21–43, Matthew 9:18–26 and Luke 8:40–56, along with the miracle of the daughter of Jairus. [25] The Gospels state that while heading to Jairus's house, Jesus was approached by a woman who had been bleeding for 12 years and that she touched Jesus's cloak ( fringes of his garment) and was instantly healed. Jesus turned about and, when the woman came forward, said, "Daughter, your faith has healed you, go in peace".

a b c Ehrman, Bart D. (2001). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. ISBN 9780195124743. I should emphasize that historians do not have to deny the possibility of miracles or deny that miracles have actually happened in the past. Many historians, for example, committed Christians and observant Jews and practicing Muslims, believe that they have in fact happened. When they think or say this, however, they do so not in the capacity of the historian, but in the capacity of the believer. In the present discussion, I am not taking the position of the believer, nor am I saying that one should or should not take such a position. I am taking the position of the historian, who on the basis of a limited number of problematic sources has to determine to the best of his or her ability what the historical Jesus actually did. As a result, when reconstructing Jesus' activities, I will not be able to affirm or deny the miracles that he is reported to have done...This is not a problem for only one kind of historian — for atheists or agnostics or Buddhists or Roman Catholics or Baptists or Jews or Muslims; it is a problem for all historians of every stripe. a b c "Catholic Encyclopedia on Miracles". Newadvent.org. 1 October 1911 . Retrieved 19 April 2018. Dr. Keener has apparently written a lot of big books, but he's earned his bread with this one alone.Healing the "lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner" 3 Nephi 17:7–10. The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900–1950, edited by Gary J. Dorrien (Westminster John Knox Press, 2003), passim, search miracles, especially p. 413; on Ames, p. 233 online; on Niebuhr, p. 436 online. Since it went on sale in 1976, the text has been translated into 27 languages. [20] The book is distributed globally, spawning a range of organized groups. [21]