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What Causes Jesus To Work Miracles


God is a faith-God. He operates through faith. Without faith it is impossible to please Him. If you want to see the Lord perform miracles in your life, then you must come to the place of totally refusing to doubt anything that He says. The stronger you become in your determination to believe and not doubt, the more miracles God will work for you. In this book, bestselling author Norvel Hayes teaches you how to insure divine intervention on your behalf not only in times of crisis but also in daily living. He focuses on the four primary factors that motivate the Lord to work miracles in a person's life: * Worship - worshiping God in spirit and in truth

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.[32] They see Jesus's experiences of hunger, weariness, and death as evidences of his humanity, and miracles as evidences of his divinity.[33][34][35]

Christian authors also view the miracles of Jesus not merely as acts of power and omnipotence, but as works of love and mercy, performed not with a view to awe by omnipotence, but to show compassion for sinful and suffering humanity.[32][36] And each miracle involves specific teachings.[37]

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.

As the violations of truth are more common in the testimony concerning religious miracles, than in that concerning any other matter of fact; this must diminish very much the authority of the former testimony, and make us form a general resolution, never to lend any attention to it, with whatever specious pretence it may be covered.[51]

New Testament scholar Bart Ehrman argues that what makes science possible is the assumption of the uniformity of the laws of nature, but given that miracles are by definition events that go against the usual way nature works, historians are virtually unable to confirm or refute reports of Jesus's miracles.[53]

If the divine second person of the Godhead is the sole effective agent working on the human nature, then we need to ask ourselves a serious question: What is the point of the Holy Spirit in the life of Christ Many Christians (and even some formidable theologians) seem unsure what to do with the Holy Spirit when speaking about the person and work of Christ.

Modern humanity seemingly has a scientific explanation for every event. While people of past generations attributed miracles to many things they did not understand, modern humanity believes it has a scientific explanation for every event. This anti-supernatural bias keeps God from working miracles in our day and age. Thus, the lack of miracles we see can be blamed upon the lack of faith of Christians.

Yet, this position also assumes that miracles should be the norm for Christians. However, this was not true in the New Testament era. These miraculous deeds were not the norm. While God is certainly able to work miracles in our time, it is not necessary for Him to do so to demonstrate His existence.

God certainly is able to work miracles if He should choose. Nobody denies this. However, believers should not worry if miracles do not occur in their church or in their individual lives. God normally acts through natural processes rather than spectacular events.

Others disagree that miracles ceased with apostles. They believe miracles are still possible. The lack of miracles among believers is explained as a problem with Christians, not God. Indeed, it is due to sin and faithlessness in the church rather than the Lord withdrawing the gift. If Christians would only believe what God says in His Word then we would see more miracles.

As found in the Gospels, here are miracles Jesus performed up to His Crucifixion and Resurrection. There are many miraculous works of Christ recorded in the Bible, as He continues to help mankind in heavenly ways today!

Bible Verses about Miracles and Divine InterventionWhen you seek God's presence and request Him to intervene in your situation, you can see miracles happen! God has power over all creation and has the ability to work a miracle for you. The Bible verses below will teach of the miracles Jesus performed as well as how we can have the faith to believe in a miracle.Use this free PDF of Bible Verses for Faith in Hard Times for a reminder of God's Providence!

[4] A similar argument was later offered by Maimonides in Mishneh Torah, Yesodei ha-Torah 8:1. Maimonides argues there that miracles are not a reason to believe and that even the miracles that Moses performed were not what caused him to be believed.

Some events recorded in Scripture seem to be clearly outside of the normal physical processes which govern our world. We do not know all the laws of nature and processes in the world, so it is possible that God worked many miracles within the bounds of the laws of nature that He created and sustained (e.g., miracle of timing, using the creation to do His will). But it is also the case that God works some miracles completely beyond the limitations of the laws of nature that He created (e.g., creation).

However, God is not bound by these same laws that He upholds for creation; He transcends them and gives them their force. And although He usually allows things to occur naturally and can work miracles within that natural law (such as miracles of timing), at times He acts in supernatural ways, which we also call miracles.

Many people believe Christians are empowered to work miracles and can expect to experience the fullness of that gifting at any time. Others believe the miracles in the Bible were ways to validate and prove the truth of the Gospel in its earliest days, so they are no longer needed.

But do miracles occur outside of Christianity And if they do, what does that say about the authenticity of Christian claims Non-Christians claim to experience miraculous events, which, skeptics argue, invalidates Christian miracles. At the very least, they say, we should accept them with equal credulity.

2. The choice made by Mary, who could perhaps have obtained the necessary wine elsewhere, shows the courage of her faith, since until that moment Jesus had worked no miracles, either in Nazareth or in his public life.

There are two exceptions to this general acquiescence in theevidential value of miracles. First, there is a question regarding theidentity of the cause. If God alone can work miracles, this is easilysettled; but this claim has been a point of contention in thetheological literature, with some writers (Clarke 1719: 305 ff; Trench1847) maintaining that lesser, created spirits may work miracles, whileothers (e.g. Farmer 1771, Wardlaw 1852, Cooper 1876) vigorously denythis. The point is of some interest to the evaluation of arguments formiracles, since as Baden Powell points out, there is adistinction

Second, it is occasionally argued that, contrary to what mostphilosophers and theologians have assumed, actual confirmed cases ofmiracles could not count in favor of the existence of God. GeorgeChryssides (1975) argues that a miracle, conceived as a violation of ascientific law, could never be attributed to any agent, divine orotherwise, since the assignment of agency implies predictability. Thisbold contention has not attracted many defenders. Gregory Dawes (2009)pursues a related but more moderate line of argument, urging that it isdifficult to meet the standard necessary to attribute particular eventsto the personal agency of God. But Dawes does not present this as anabsolute barrier to theistic explanations.

A. Miracles can make trouble, especially if they are done on a Saturday. It may sound odd, but Jesus sometimes worked miracles to stir up the people so that they would be forced to deal with His deity as the possibility of He being the Messiah.

But the dean of the natural explanation school was certainly H. E. G. Paulus, professor of theology at Heidelberg. In his Philologisch-kritischer und historischer Kommentar über das Neue Testament (1800-02), Das Leben Jesu, als Grundlage einer reinen Geschichte des Urchristentums (1828), and Exegetisches Handbuch über die drei ersten Evangelien (1830), he perfected the art of explaining naturalistically the miraculous elements in the gospels while retaining a close adherence to the letter of the text. A pantheist who accepted Spinoza's dictum, 'Deus sive Natura,' Paulus rejected all miracles a priori. Although he staunchly insisted that the main point of his Leben Jesu was not to explain away miracles, [2] it is nevertheless true that he expended a great deal of effort doing precisely this, and it is chiefly for this effort that he is remembered. According to Paulus, miracles are not the important thing, but rather the spirit of Jesus as seen in his thought and actions. [3] It is the person of Jesus in his moral character and courage that is truly miraculous. 'Das Wunderbare von Jesus ist er selbst.' [4] The true meaning of Christianity is to be found in the teachings of Jesus, which, Paulus says, are self-evidently true, as demonstrated by their inner spirituality. In any case, literal miracles, even if they had occurred, would contribute nothing toward grounding the Christian truth. 'The main point is already certain in advance, that the most inexplicable changes in the course of Nature can neither overturn nor prove any spiritual truth, since it cannot be seen from any event of Nature for what spiritual purpose it should so happen and not otherwise.' [5] Once a person has grasped the spiritual truth of Jesus' person and teaching, miracles become superfluous anyway. 'The proof from miracles itself always demands first, as it must, that the claims should be worthy of God and not contrary to reason. If this be the case, then a miracle is no longer necessary as a proof for them.' [6] Paulus's a priori rejection of the miraculous is perhaps best seen in his response to the objection, why all this effort to explain away the extraordinary as something within the order of nature [7] He answers, in order to find the more probable explanation; and, he adds, the more probable explanation is that which can be made easier to believe. Since for post-Enlightenment thinkers, miracles had ceased to be believable, a natural explanation would always be preferred. When Paulus states further that probability always depends on whether an effect can be derived from the causes at hand, [8] then the presuppositional nature of his anti-supernaturalism becomes clear. For now the most probable explanation is seen by definition to be a purely natural explanation; hence, his efforts to explain away the miraculous. 59ce067264


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