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It is not always clear when two reported miracles refer to the same event. For example, in the healing the centurion's servant, the Gospels of Matthew [13] and Luke [14] narrate how Jesus healed the servant of a centurion in Capernaum at a distance. The Gospel of John [15] has a similar but slightly different account at Capernaum and states that it was the son of a royal official who was cured at a distance. Butler-Bowdon, Tom. 50 Spiritual Classics: Timeless Wisdom From 50 Great Books of Inner Discovery, Enlightenment and Purpose. Nicholas Brealey Publishing, 2010. p. 223.
Murcia, Thierry, Jésus, les miracles en question, Paris, 1999 [ ISBNmissing] – Jésus, les miracles élucidés par la médecine, Paris, 2003 [ ISBNmissing] With this book Craig Keener intends to expand upon his ideas as presented in a footnote in his recent commentary on Acts. His primary thesis is that eyewitnesses do offer miracle claims. He spends much of the book defending this thesis, and specifically targets the materialistic assumptions of David Hume and those who follow him. In fact, Keener devotes two entire chapters to refuting Hume’s arguments, and the idea that miracle claims in the New Testament are legend rather than eyewitness accounts. Following this discussion, he lists specific eyewitness claims of miraculous events from around the world and throughout history since the time of Christ. In doing so, he challenges materialistic assumptions and a priori reasoning that supernatural, or at least supra-human forces do not exist. This is his secondary thesis, that supernatural explanations should be welcome in scholarly discussions. 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:But I claim that Christian miracles have a much greater intrinsic probability in virtue of their organic connection with one another and with the whole structure of religion they exhibit. Boa, Kenneth; Bowman, Robert M. (1997). An Unchanging Faith in a Changing World: Understanding and Responding to Critical Issues that Christians Face Today. Oliver Nelson. ISBN 9780785273523 . Retrieved September 28, 2014. Beverley, James (May 19, 2009). Nelson's Illustrated Guide to Religions: A Comprehensive Introduction to the Religions of the World. Thomas Nelson Inc. pp.397–. ISBN 9781418577469 . Retrieved December 29, 2017. a b Carroll, Robert Todd (2003). The skeptic's dictionary: a collection of strange beliefs, amusing deceptions, and dangerous delusions. John Wiley and Sons. ISBN 978-0-471-27242-7.
The argument holds that if, as thoroughgoing naturalism entails, all of our thoughts are the effect of a physical cause, then there is no reason for assuming that they are also the consequent of a reasonable ground. Knowledge, however, is apprehended by reasoning from ground to consequent. Therefore, if naturalism were true, there would be no way of knowing it, or anything else not the direct result of a physical cause. [1] 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.collective hallucinations, hypnotism of unconsenting spectators, widespread instantaneous conspiracy….Such procedure is from the purely historical point of view, sheer midsummer’s night madness unless we start by knowing that any miracle is more improbable than the most improbably natural event. Do we know this…? 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 p. 114
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