Wonderen van Jezus

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Jezus loopt op het water, door Ivan Aivazovsky, 1888.

The miracles of Jesus are the supernatural deeds of Jesus, as recorded in Gospels, in the course of his ministry. According to the Gospel of John, only some of these are recorded. Sjabloon:Bibleref2 states that "Jesus did many other things as well. If every one of them were written down, ...even the whole world would not have room for the books that would be written." These miracles may be categorized into four groups: cures, exorcisms, resurrection of the dead and control over nature.[1][2]

In the Synoptic Gospels (Mark, Matthew, and Luke), Jesus refuses to give a miraculous sign to prove his authority.[3] However, Christians believe that his miraculous healings fulfill prophecy in Isaiah, and they view Jesus as the Messiah prophesied in the Hebrew Scriptures.[4] In John, Jesus is said to have performed seven miraculous signs that punctuate his ministry, from changing water into wine at the start of his ministry to raising Lazarus from the dead at the end.[5]

To many Christians and Muslims,[6] the miracles represent actual historical events. Others, such as liberal Christians, may consider these stories to be figurative.[7] Historians are virtually unable to confirm or refute reports of Jesus' miracles or anyone else's because historians report what likely happened and miracles are, by definition, extremely unlikely.[8] Certain Christian scholars present arguments for the historicity of miracles.[9][10] The Jesus Seminar concluded that at least some of Jesus' reported healings were plausible.[11]

Background

Miracles were widely believed in around the time of Jesus. Gods and demi-gods such as Heracles (better known by his Roman name, Hercules), Asclepius (a Greek physician who became a god) and Isis of Egypt all were thought to have healed the sick and overcome death.[12] It was also thought that mortal men, if sufficiently famous and virtuous, could do likewise; there were myths about philosophers like Pythagoras and Empedocles calming storms at sea, chasing away pestilences, and being greeted as gods,[13] and similarly the Jews believed that Elisha the Prophet had cured lepers and restored the dead.[14] The achievements of the 1st century Apollonius of Tyana were so famous, and so similar to those of Jesus, that a 3rd-century opponent of the Christians used him to argue that Christ was neither original nor divine (Eusebius of Caesaria argued against the charge).[15]

The first Gospels were written against this background of Hellenistic and Jewish belief in miracles and other wondrous acts as signs - the term is explicitly used in the Gospel of John to describe Jesus' miracles - seen to be validating the credentials of divine wise men.[16]

Types and motives

In The Miracles of Jesus, H. Van der Loos discusses two main categories of miracles by Jesus: those that affected people, e.g., the Blind Man of Bethsaida and are called "healings", and those that "controlled nature", e.g., Walking on Water. The three types of healings are cures where an ailment is cured, exorcisms where demons are cast away and the resurrection of the dead. Among these miracles, the Transfiguration of Jesus is unique in that the miracle happens to Jesus himself.[17]

One characteristic shared among all miracles of Jesus in the Gospel accounts is that he delivered benefits freely and never requested or accepted any form of payment for his healing miracles, unlike some high priests of his time who charged those who were healed.[18] In Matthew 10:8 he advised his disciples to heal the sick without payment and stated: "freely ye received, freely give."[18]

The miracles are outlined in this section and a visual representation, with a link to the each miracle's own page, appears in the gallery of miracles below. The structure and separation of miracles mostly follows Robert Maguire's "The miracles of Christ", John Clowes' "The miracles of Jesus Christ", and H. Van der Loos' "The Miracles of Jesus" listed in the references section.

Sjabloon:Jesus

Cures

The largest group of miracles mentioned in the New Testament involve cures. The Gospels give varying amounts of detail for each episode, sometimes Jesus cures simply by saying a few words, at other times employs material such as spit and mud. Generally they are recorded in the Synoptic Gospels but not in the Gospel of John.

The Blind

The canonical Gospels report four separate cases of Jesus healing the blind. The Gospel of MarkSjabloon:Bibleref2c-nb is the only place that tells of Jesus healing the Blind man in Bethsaida.

Each of the three synoptic gospels tell of Jesus healing the blind near Jericho, as he passed through that town, shortly before his passion. The Mark Sjabloon:Bibleref2c-nb tells only of a man named Bartimaeus being present and healed, as Jesus left Jericho, making him one of the few named people to be cured by Jesus. MatthewSjabloon:Bibleref2c-nb is a similar account of two blind men being healed outside of Jericho, but gives no names. LukeSjabloon:Bibleref2c-nb also tells of two unnamed blind men, but seems to place the event instead as when Jesus approached Jericho. The Synoptics state that Jesus met a beggar (Mark gives the name: bar-Timai or son of Timai) who, though blind, still identified Jesus as the Jewish Messiah; Jesus said that the man's faith has healed him, and he "received his sight," and was allowed to follow Jesus.

The Gospel of Matthew Sjabloon:Bibleref2c-nb also reports of Jesus healing two blind men in Galilee, at some earlier time, who also called him "Son of David." Jesus touched their eyes and restored their sight.

Healing the man blind from birth is discussed in the Gospel of JohnSjabloon:Bibleref2c-nb and is placed during the Festival of Tabernacles, about six months before his passion. Jesus stated that the man's blindness was not because either the man or his parents sinned. Jesus mixed spittle with dirt to make a mud mixture, which he placed in the man's eyes. Jesus then asked the man to wash his eyes in the Pool of Siloam. This done, the man was able to see.

Lepers

The Jesus Heals a Leper window at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina.

The Jesus cleansing a leper miracle appears in Sjabloon:Bibleref2, Sjabloon:Bibleref2 and Sjabloon:Bibleref2. Early in Jesus' ministry, he healed a leper, whom he then instructed to offer the requisite ritual sacrifices as proscribed by the Deuteronomic Code and Priestly Code. Jesus instructed the ex-leper not to tell anyone who had healed him; but the man disobeyed, increasing Jesus' fame, and thereafter Jesus withdrew to deserted places, but was followed there.

In the Cleansing ten lepers miracle, Sjabloon:Bibleref2 states that while on his way to Jerusalem, Jesus sent ten lepers, who had sought his assistance, to the priests, and that they were healed as they went, but that the only one that came back to thank Jesus was a Samaritan.

Paralytics

Healing the paralytic at Capernaum appears in Sjabloon:Bibleref2, Sjabloon:Bibleref2 and Sjabloon:Bibleref2. The Synoptics state that a paralytic was brought to Jesus on a mat; Jesus told him to get up and walk, and the man did so. Jesus also told the man that his sins were forgiven, which irritated the Pharisees. Jesus is described as responding to the anger by asking whether it is easier to say that someone's sins are forgiven, or to tell the man to get up and walk. Mark and Luke state that Jesus was in a house at the time, and that the man had to be lowered through the roof by his friends due to the crowds blocking the door.

A similar cure is described in the Gospel of John as the Healing the paralytic at BethesdaSjabloon:Bibleref2c and occurs at the Pool of Bethesda. In this cure Jesus also tells the man to take his mat and walk.Sjabloon:Bibleref2c Sjabloon:Bibleref2c

Women

The Cure of a bleeding woman miracle appears in Sjabloon:Bibleref2, Sjabloon:Bibleref2 and Sjabloon:Bibleref2, along with the miracle of the Daughter of Jairus.[19] The Gospels state that while heading to Jairus' house Jesus was approached by a woman who had been suffering from bleeding for 12 years, and that she touched Jesus' 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".

Healing the mother of Peter's wife. The Synoptics[20] describe Jesus as healing the mother-in-law of Simon Peter when he visited Simon's house in Capernaum, around the time of Jesus recruiting Simon as an Apostle (Mark has it just after the calling of Simon, while Luke has it just before). The Synoptics imply that this led other people to seek out Jesus.

Jesus healing an infirm woman appears in Sjabloon:Bibleref2. While teaching in a synagogues on a Sabbath, Jesus cured a woman who had been crippled by a spirit for eighteen years and could not stand straight at all.

Men

Healing a man with dropsy is described in Sjabloon:Bibleref2. 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?"

In the Healing of the man with a withered hand miracle,[21] the Synoptics state that Jesus entered a synagogue on Sabbath, and found a man with a withered hand there, whom Jesus healed, having first challenged the people present to decide what was lawful for Sabbath—to do good or to do evil, to save life or to kill. The Gospel of Mark adds that this angered the Pharisees so much that they started to contemplate killing Jesus.

The Healing the deaf mute of Decapolis miracle only appears in the Gospel of Mark.Sjabloon:Bibleref2c-nb The Gospel states that Jesus went to the Decapolis and met a man there who was deaf and mute, and cured him. Specifically, Jesus first touched the man's ears, and touched his tongue after spitting, and then said Ephphatha!, an Aramaic word meaning Be opened.

Other

The Healing the Centurion's servant miracle is reported in Sjabloon:Bibleref2 and Sjabloon:Bibleref2. These two Gospels narrate how Jesus healed the servant of a Roman Centurion in Capernaum. Sjabloon:Bibleref2 has a similar account at Capernaum, but states that it was the son of a royal official who was cured at a distance.

Jesus healing in the land of Gennesaret appears in Sjabloon:Bibleref2 and Sjabloon:Bibleref2. As Jesus passes through Gennesaret all those who touch his cloak are healed.

Sjabloon:Bibleref2 also reports that after the miracle of Jesus exorcising a mute, Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness.

Exorcisms

See also: Exorcism

According to the three Synoptic Gospels, Jesus performed many exorcisms of demoniacs. These incidents are not mentioned in the Gospel of John. Jesus pointed to his ability to cast out demons as a sign of his Messiahship, and he empowered his disciples to do the same in His name.[22]

The seven major exorcism accounts in the Synoptic Gospels which have details, and imply specific teachings, are:

  • Exorcising the Gerasenes demonic where people had tried to chain up a demonic but he had escaped, and lived in caves, and roamed the hills, screaming. Jesus inquired the man's name, but is told by the man/demons that his name is Legion, "...for we are many". The demons asked to be expelled into a group of swine, which Jesus did, and thereafter the pigs fell into a lake and drowned. The pig owners tell the townsfolk what had happened, and when the townsfolk see that the man is now sane, they besought Jesus to leave "for they were taken with great fear". The man, on the other hand, informs the whole of the decapolis what had happened. There are some discrepancies about this particular exorcism; both the Matthew and the Lukan versions share the same idea that there was a single man who was demon possessed. Mark's version states that there were in fact two men whom Jesus freed from demoniac possession.[23]
  • Exorcising the Canaanite woman's daughter appears in The woman asks Jesus to heal her daughter, but Jesus says "I am not sent but unto the lost sheep of the house of Israel". The woman replies, "Lord: yet the dogs eat of the crumbs which fall from their masters' table", whereupon Jesus tells her that her daughter is healed, and when the woman returns home she finds that this is true.Sjabloon:Bibleref2c Sjabloon:Bibleref2c
  • In Exorcising a boy possessed by a demon in Sjabloon:Bibleref2, Sjabloon:Bibleref2, Sjabloon:Bibleref2, a boy possessed by a demon is brought forward to Jesus straight after Jesus' transfiguration. The boy foams at the mouth, gnashes his teeth, becomes rigid and involuntarily falls into both water and fire. Jesus' followers cannot expel the demon, and Jesus condemns the people as unbelieving, but when the father of the boy questions if Jesus can heal the boy, Jesus says everything is possible for those that believe, so the father says he believes that the boy could be healed, and Jesus does so.[24]

There are also brief mentions of other exorcisms, e.g.:

The Gospel of John differs significantly from the synoptic account, and Jesus never exorcises demons.

Resurrection of the dead

All four Canonical Gospels report Jesus' own resurrection from the dead but the Gospels also relate three other occasions on which Jesus calls a dead person back to life:

Control over nature

The Gospels include eight pre-resurrection accounts concerning Jesus' power over nature:

Post-resurrection miracles attributed to Jesus are also recorded in the Gospels:

Interpretations

Sjabloon:Gospel Jesus

Traditional Christian interpretation

Christians in general believe that Jesus' miracles were actual 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.[27] Christians believe that while Jesus' experiences of hunger, weariness, and death were evidences of his humanity, the miracles were evidences of his deity.[28][29][30]

Christian authors also view the miracles of Jesus not merely as acts of power and omnipotence, but as works of love and mercy: they were performed not with a view to awe men by the feeling of omnipotence, but to show compassion for sinful and suffering humanity.[27][31] And each miracle involves specific teachings.[32][33]

Since according to the Gospel of JohnSjabloon:Bibleref2c-nb it was impossible to narrate all of the miracles performed by Jesus, the Catholic Encyclopedia states that the miracles presented in the Gospels were selected for a twofold reason: first for the manifestation of God's glory, and then for their evidential value. Jesus referred to his "works" as evidences of his mission and his divinity, and in Sjabloon:Bibleref2 he declared that his miracles have greater evidential value than the testimony of John the Baptist.[27] Sjabloon:Bibleref2 quotes Jesus as follows:

"Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father."

In Christian teachings, the miracles were as much a vehicle for Jesus' message as were his words. Many of the miracles emphasize the importance of faith, for instance in Cleansing ten lepers,Sjabloon:Bibleref2c Jesus did not say: "My power has saved you" but said:[34][35]

"Rise and go; your faith has saved you."

Similarly, in the Walking on Water miracle, Apostle Peter learns an important lesson about faith in that as his faith wavers, he begins to sink.Sjabloon:Bibleref2c [36]

Christian authors have discussed the miracles of Jesus at length and assigned specific motives to each miracle, e.g., authors Pentecost and Danilson suggest that the Walking on Water miracle centered on the relationship of Jesus with his apostles, rather than their peril or the miracle itself. And that 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.[37]

Authors Donahue and Harrington argue that the Daughter of Jairus miracle teaches that faith as embodied in the bleeding woman can exist in seemingly hopeless situations, and that through belief, healing can be achieved, in that when the woman is healed, Jesus tells her "Your faith has healed you".[38]

Liberal Christianity

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.[39] In the 19th century, self-identified liberal Christians sought to elevate Jesus' humane teachings as a standard for a world civilization freed from cultic traditions and traces of pagan belief in the supernatural.[40] 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.[41]

Attempts to account for miracles through scientific or rational explanation were mocked even at the turn of the 19th–20th century.[42] A belief in the authenticity of miracles was one of five tests established in 1910 by the Presbyterian Church to distinguish true believers from false professors of faith such as "educated, 'liberal' Christians."[43]

Contemporary liberal Christians may prefer to read Jesus' miracles as metaphorical narratives for understanding the power of God.[44] Not all theologians with liberal inclinations reject the possibility of miracles, but may reject the polemicism that denial or affirmation entails.[45]

Historical-critical view

According to the Jesus Seminar, Jesus probably cured some sick people,[11] but described Jesus' healings in modern terms, relating them to "psychosomatic maladies." They found six of the nineteen healings to be "probably reliable".[46] Most scholars of the Jesus Seminar believe Jesus practiced exorcisms, as Josephus, Philostratus, and others wrote about other contemporary exorcists, but do not believe the gospel accounts were accurate reports of specific events or that demons exist.[47] They did not find any of the nature miracles to be historical events.[46]

Harmony of miracles in the four Gospels

Over the centuries Christian authors have reviewed, discussed and analyzed the miracles attributed to Jesus in the Gospels. In most cases, authors associate each miracle with specific teachings that reflect the message of Jesus.[48] Miracles performed by Jesus are mentioned in two sections of the Quran (suras 3:49 and 5:110) in broad strokes with little detail or comment.[49]

The exact number of miracles depends on how miracles are counted, e.g., in the Daughter of Jairus miracle a woman is cured and a child is resurrected, but the two events are narrated within the same paragraphs of the Gospels, and are usually dealt with together, and the fact that the child was 12 years old and the woman had been ill for 12 years has been the subject of various interpretations.

It is not always clear when two reported miracles refer to the same event, for instance in the Healing the Centurion's servant, the Gospels of MatthewSjabloon:Bibleref2c-nb and LukeSjabloon:Bibleref2c-nb narrate how Jesus healed the servant of a Roman Centurion in Capernaum at a distance. The Gospel of JohnSjabloon:Bibleref2c-nb has a similar account at Capernaum, but states that it was the son of a royal official who was cured at a distance.

Supernatural events such as the Annunciation reported in the Gospels prior to the start of the ministry of Jesus, and events following his Resurrection are generally not included in the list of miracles by Jesus, and neither is the use of "supernatural knowledge" such as in the case of the Woman at the well.[50][51][52]

It should be noted that the Gospel of JohnSjabloon:Bibleref2c-nb specifically states that the miracles it recorded were but a portion of the miracles that Jesus actually performed.

A sample Gospel harmony for the miracles based on the list of key episodes in the Canonical Gospels is presented in the table below. For the sake of consistency, this table is automatically sub-selected from the main harmony table in the Gospel harmony article, based on the list of key episodes in the Canonical Gospels.

Number Event Matthew Mark Luke John
1 Marriage at Cana Sjabloon:Bibleverse
2 Exorcism at the Synagogue in Capernaum Sjabloon:Bibleverse Sjabloon:Bibleverse
3 Miraculous draught of fishes Sjabloon:Bibleverse
4 Young Man from Nain Sjabloon:Bibleverse
5 Cleansing a leper Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
6 The Centurion's Servant Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
7 Healing the mother of Peter's wife Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
8 Exorcising at sunset Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
9 Calming the storm Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
10 Gerasenes demonic Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
11 Paralytic at Capernaum Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
12 Daughter of Jairus Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
13 The Bleeding Woman Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
14 Two Blind Men at Galilee Sjabloon:Bibleverse
15 Exorcising a mute Sjabloon:Bibleverse
16 Paralytic at Bethesda Sjabloon:Bibleverse
17 Man with withered Hand Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
18 Exorcising the blind and mute man Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
19 An Infirm Woman Sjabloon:Bibleverse
20 Feeding the 5000 Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
21 Walking on water Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
22 Healing in Gennesaret Sjabloon:Bibleverse Sjabloon:Bibleverse
23 Canaanite woman's daughter Sjabloon:Bibleverse Sjabloon:Bibleverse
24 Deaf mute of Decapolis Sjabloon:Bibleverse
25 Feeding the 4000 Sjabloon:Bibleverse Sjabloon:Bibleverse
26 Blind Man of Bethsaida Sjabloon:Bibleverse
27 Transfiguration of Jesus Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
28 Boy possessed by a demon Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
29 Coin in the fish's mouth Sjabloon:Bibleverse
30 Man with dropsy Sjabloon:Bibleverse
31 Cleansing ten lepers Sjabloon:Bibleverse
32 The Blind at Birth Sjabloon:Bibleverse
33 Blind near Jericho Sjabloon:Bibleverse Sjabloon:Bibleverse Sjabloon:Bibleverse
34 Raising of Lazarus Sjabloon:Bibleverse
35 Cursing the fig tree Sjabloon:Bibleverse Sjabloon:Bibleverse
36 Healing the ear of a servant Sjabloon:Bibleverse
37 Vangst van 153 vissen Sjabloon:Bibleverse

Wonderen vermeld buiten het Nieuwe Testament

Ook andere geschriften dan die opgenomen werden in het Nieuwe Testament vermelden wonderen van Jezus. Latere teksten uit de tweede eeuw, de zogenaamde Jeugdevangelies, verhalen over wonderen die Jezus in zijn jeugd verricht zou hebben.

Miracle Sources
Opwekking uit de dood van een rijke jongeling Geheime Marcusevangelie 1
Water gezuiverd Kindheidsevangelie van Thomas 2.2
Vogels van klei gemaakt en tot leven gewekt KE Thomas 2.3
Dode speelkameraad Zeno uit de dood opgewekt KE Thomas 9
Genezing van de voet van een houthakker KE Thomas 10
Vervoerde water in zijn jas KE Thomas 11
Oogst van 100 schepel koren uit een enkel zaadje KE Thomas 12
Verlengde een plank die te kort was KE Thomas 13
Opwekking uit de dood van een leraar die hij eerder doodde KE Thomas 14-15
Genezing van de adderbeet van Jacobus KE Thomas 16
Opwekking van een dood kind KE Thomas 17
Opwekking van een dode man KE Thomas 18
Wonderbaarlijke maagdelijke geboorte met een vroedvrouw als getuige Proto-Evangelie van Jacobus 19-20

Galerij van wonderen

Genezingen

Uitdrijvingen

Opwekking van de doden

Beheersing van de natuur

Zie ook

Noten

  1. ↑ John Clowes, The Miracles of Jesus Christ published by J. Gleave, Manchester, UK, 1817, available on Google books
  2. ↑ H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands, available on Google books
  3. ↑ Sjabloon:Bibleref2, Sjabloon:Bibleref2, Sjabloon:Bibleref2, Sjabloon:Bibleref2. Cited in Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. p. 72-73.
  4. ↑ Sjabloon:Bibleref2. Cited in Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. p. 301.
  5. ↑ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302-310
  6. ↑ "Islamic beliefs include many miracles of healing and of resurrection of the dead." Heribert Busse, 1998 Islam, Judaism, and Christianity, ISBN 1-55876-144-6 page 114
  7. ↑ See discussion under Liberal Christianity and miracles.
  8. ↑ Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0061173932
  9. ↑ Graham H. Twelftree, Jesus the miracle worker: a historical & theological study ISBN 0-8308-1596-1 page 19
  10. ↑ Gary R. Habermas, 1996 The historical Jesus: ancient evidence for the life of Christ ISBN 0-89900-732-5 page 60
  11. ↑ a b Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. p. 566.
  12. ↑ Wendy Cotter, "Miracles in Greco-Roman antiquity: a sourcebook" (Routledge, 1999) pp.11-12, ff.
  13. ↑ Wendy Cotter, "Miracles in Greco-Roman antiquity: a sourcebook" (Routledge, 1999) pp.37-38
  14. ↑ Wendy Cotter, "Miracles in Greco-Roman antiquity: a sourcebook" (Routledge, 1999) pp.50-53
  15. ↑ Everett Ferguson, Michael P. McHugh, Frederick W. Norris, "Encyclopedia of early Christianity, Volume 1", p.804
  16. ↑ Watson E. Mills, Roger Aubrey Bullard, "Mercer dictionary of the Bible" (Mercer University Press, 1991) p.61
  17. ↑ Karl Barth Church dogmatics ISBN 0-567-05089-0 page 478
  18. ↑ a b The Miracles of Jesus by Craig Blomberg, David Wenham 1986 ISBN 1850750092 page 197
  19. ↑ Sjabloon:Bibleref2, Sjabloon:Bibleref2 and Sjabloon:Bibleref2.
  20. ↑ Sjabloon:Bibleref2, Sjabloon:Bibleref2 and Sjabloon:Bibleref2
  21. ↑ Sjabloon:Bibleref2, Sjabloon:Bibleref2, Sjabloon:Bibleref2
  22. ↑ Sjabloon:Bibleref2,Sjabloon:Bibleref2; Sjabloon:Bibleref2; Sjabloon:Bibleref2; Sjabloon:Bibleref2-nb, Sjabloon:Bibleref2
  23. ↑ Sjabloon:Bibleref2, Sjabloon:Bibleref2, Sjabloon:Bibleref2
  24. ↑ Sjabloon:Bibleref2, Sjabloon:Bibleref2, Sjabloon:Bibleref2
  25. ↑ Henry Rutter, Evangelical harmony Keating and Brown, London 1803. page 450
  26. ↑ Sjabloon:Bibleref2
  27. ↑ a b c Catholic Encyclopedia on Miracles
  28. ↑ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 25
  29. ↑ William Thomas Brande, George William Cox, A dictionary of science, literature, & art London, 1867, also Published by Old Classics on Kindle, 2009, page 655
  30. ↑ Bernard L. Ramm 1993 An Evangelical Christology ISBN 1-57383-008-9 page 45
  31. ↑ Author Ken Stocker states that "every single miracle was an act of love": Facts, Faith, and the FAQs by Ken Stocker, Jim Stocker 2006 ISBN page 139
  32. ↑ Robert Maguire 1863 The miracles of Christ published by Weeks and Co. London page 133
  33. ↑ Warren W. Wiersbe 1995 Classic Sermons on the Miracles of Jesus ISBN 0-8254-3999-X page 132
  34. ↑ Berard L. Marthaler 2007 The creed: the apostolic faith in contemporary theology ISBN 0-89622-537-2 page 220
  35. ↑ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 235
  36. ↑ Pheme Perkins 1988 Reading the New Testament ISBN 0-8091-2939-6 page 54
  37. ↑ Dwight Pentecost .The words and works of Jesus Christ. Zondervan, 1980. ISBN 0-310-30940-9, p.234
  38. ↑ John R. Donahue, Daniel J. Harrington. The Gospel of Mark. Zondervan 1981. ISBN 0-8146-5965-9 p.182
  39. ↑ Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193.
  40. ↑ Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (HarperCollins, 1993), p. 29 online.
  41. ↑ The Making of American Liberal Theology: Imagining Progressive Religion 1805–1900, edited by Gary J. Dorrien (Westminster John Knox Press, 2001), passim, search miracles.
  42. ↑ F.J. Ryan, Protestant Miracles: High Orthodox and Evangelical Authority for the Belief in Divine Interposition in Human Affairs (Stockton, California, 1899), p. 78 online. Full text downloadable.
  43. ↑ Dan P. McAdams, The Redemptive Self: Stories Americans Live By (Oxford University Press, 2006), p. 164 online.
  44. ↑ Ann-Marie Brandom, "The Role of Language in Religious Education," in Learning to Teach Religious Education in the Secondary School: A Companion to School Experience (Routledge, 2000), p. 76 online.
  45. ↑ 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.
  46. ↑ a b Funk 1998, p. 531
  47. ↑ Funk 1998, p. 530f
  48. ↑ Craig A. Evans, 2001 Jesus and his contemporaries ISBN 0-391-04118-5 pages 6-7
  49. ↑ George W. Braswell, 2000 What you need to know about Islam & Muslims ISBN 0-8054-1829-6 page 112
  50. ↑ Warren W. Wiersbe 1995 Classic Sermons on the Miracles of Jesus ISBN 0-8254-3999-X
  51. ↑ John Clowes, 1817, The Miracles of Jesus Christ published by J. Gleave, Manchester, UK
  52. ↑ H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands

Engelstalige literatuur

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