2023/03/05

Miracles of Jesus - Wikipedia

Miracles of Jesus - Wikipedia

Miracles of Jesus

From Wikipedia, the free encyclopedia
Jesus's miracle of walking atop the Sea of Galilee as depicted in Ivan Aivazovsky's Walking on Water, 1888.
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The miracles of Jesus are miraculous deeds attributed to Jesus in Christian and Islamic texts. The majority are faith healings, exorcisms, resurrections, and control over nature.[1][2]

In the Gospel of John, Jesus is said to have performed seven miraculous signs that characterize his ministry, from changing water into wine at the start of his ministry to raising Lazarus from the dead at the end.[3]

For many Christians and Muslims, the miracles are actual historical events.[4][5][6] Others, including many liberal Christians, consider these stories to be figurative.[a] Since the Enlightenment, many scholars have taken a highly skeptical approach to claims about miracles.[7]

Types and motives[edit]

In most cases, Christian authors associate each miracle with specific teachings that reflect the message of Jesus.[8]

In The Miracles of Jesus, H. Van der Loos describes two main categories of miracles attributed to Jesus: those that affected people (such as Jesus healing the blind man of Bethsaida), or "healings", and those that "controlled nature" (such as Jesus walking on water). 

The three types of healings are cures, in which an ailment is miraculous remedied, exorcisms, in which demons are cast out of victims, and the resurrection of the dead. 

Karl Barth said that, among these miracles, the Transfiguration of Jesus is unique in that the miracle happens to Jesus himself.[9]

According to Craig Blomberg, 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.[10] In Matthew 10:8 he advised his disciples to heal the sick without payment and stated, "Freely ye received, freely give."[10]

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[8:5–13] and Luke[7:1–10] narrate how Jesus healed the servant of a centurion in Capernaum at a distance. The Gospel of John[4:46–54] 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.

Cures[edit]

The largest group of miracles mentioned in the New Testament involves cures. The Gospels give varying amounts of detail for each episode, sometimes Jesus cures simply by saying a few words, at other times, he employs material such as spit and mud.

Blind people[edit]

The canonical Gospels contain a number of stories about Jesus healing blind people. The earliest is a story of the healing of a blind man in Bethsaida in the Gospel of Mark.[11]

Mark's gospel gives an account of Jesus healing a blind man named Bartimaeus as Jesus is leaving Jericho.[12] The Gospel of Matthew[13] has a simpler account loosely based on this, with two unnamed blind men instead of one (this "doubling" is a characteristic of Matthew's treatment of Mark's text) and a slightly different version of the story, taking place in Galilee, earlier in the narrative.[14] The Gospel of Luke tells the same story of Jesus healing an unnamed blind man but moves the event in the narrative to when Jesus approaches Jericho.[15][16]

The Gospel of John describes an episode in which Jesus heals a man blind from birth, placed during the Festival of Tabernacles, about six months before his crucifixion. Jesus mixes spittle with dirt to make a mud mixture, which he then places on the man's eyes. He instructs the man to wash his eyes in the Pool of Siloam. When the man does this, he is able to see. When asked by his disciples whether the cause of the blindness was the man's sins or his parents' sins, Jesus states that it was due to neither.[9:1–12]

Lepers[edit]

A story in which Jesus cures a leper appears in Mark 1:40–45, Matthew 8:1–4 and Luke 5:12–16. Having cured the man, Jesus instructs him to offer the requisite ritual sacrifices as prescribed by the Deuteronomic Code and Priestly Code and to not tell anyone who had healed him. But the man disobeyed, increasing Jesus's fame, and thereafter Jesus withdrew to deserted places but was followed there.

In an episode in the Gospel of Luke Luke 17:11–19, while on his way to Jerusalem, Jesus sends ten lepers who sought his assistance to the priests, and they were healed as they go, but the only one who comes back to thank Jesus is a Samaritan.

Paralytics[edit]

Healing the paralytic at Capernaum appears in Matthew 9:1–8, Mark 2:1–12 and Luke 5:17–26. 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 Bethesda[Jn 5:1–18] and occurs at the Pool of Bethesda. In this cure Jesus also tells the man to take his mat and walk.[Jn 5:1–18] [Mt 12:9–13]

Women[edit]

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.[17] 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".

The Synoptics[18] 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 records the event occurring just after the calling of Simon, while Luke records it just before). The Synoptics imply that this led other people to seek out Jesus.

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.

Other healing[edit]

The healing of a man with dropsy is described in Luke 14:1–6. 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,[19] the Synoptics state that Jesus entered a synagogue on Sabbath and found a man with a withered hand, 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 miraculous healing the deaf mute of Decapolis only appears in the Gospel of Mark.[7:31–37] Mark states that Jesus went to the Decapolis, met a man there who was deaf and mute, and cured him. Specifically, Jesus first touched the man's ears, then touched his tongue after spitting, and then said Ephphatha!, an Aramaic word meaning Be opened.

The healing of Malchus was Christ's final miracle before his resurrection. Simon Peter had cut off the ear of the High Priest's servant, Malchus, during the scene in the Garden of Gethsemane. Jesus restored the ear by touching it with his hand.

Other[edit]

The miraculous healing of a centurion's servant is reported in Matthew 8:5–13 and Luke 7:1–10. These two Gospels narrate how Jesus healed the servant of a centurion in Capernaum. John 4:46–54 has a similar account at Capernaum but states that it was the son of a royal official who was healed. In both cases the healing took place at a distance.

Jesus healing in the land of Gennesaret appears in Matthew 14:34–36 and Mark 6:53–56. As Jesus passes through Gennesaret all those who touch his cloak are healed.

Matthew 9:35–36 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[edit]

See also: Exorcism in Christianity § New Testament

According to the three Synoptic Gospels, Jesus performed many exorcisms of demoniacs. These incidents are not mentioned in the Gospel of John and appear to have been excluded due to theological considerations.[20]

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

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

Resurrection of the dead[edit]

See also: Resurrection of the dead

All four canonical gospels describe the resurrection of Jesus; three of them also relate a separate occasion on which Jesus calls a dead person back to life:

  • Daughter of Jairus.[Mk 5:21–43] Jairus, a major patron of a synagogue, asks Jesus to heal his daughter, but while Jesus is on the way, Jairus is told his daughter has died. Jesus tells him she was only sleeping and wakes her with the words Talitha kum!
  • The Young Man from Nain.[Lk 7:11–17] A young man, the son of a widow, is brought out for burial in Nain. Jesus sees her, and his pity causes him to tell her not to cry. Jesus approaches the coffin and tells the man inside to get up, and he does so.
  • The Raising of Lazarus.[Jn 11:1–44] A close friend of Jesus who had been dead for four days is brought back to life when Jesus commands him to get up.

Control over nature[edit]

See also: Jesus in Christianity

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

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

List of miracles found outside the New Testament[edit]

The Book of Mormon[edit]

Jesus Descends from Heaven to Visit the Americas

The Book of Mormon, one of the religious texts of the Church of Jesus Christ of Latter-day Saints,[27] records multiple miracles performed by Jesus. Sometime shortly after his Ascension, the Book of Mormon records that Jesus miraculously descends from heaven and greets a large group of people who immediately bow down to him. Jesus offers this invitation: "Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world" 3 Nephi 11:8–17.

In addition to descending from heaven, other miracles of Jesus found in the Book of Mormon include the following:

  • 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.
  • Providing bread and wine as emblems of his sacrifice and death to the multitude when neither had been brought 3 Nephi 20:3–7.
  • Changing the nature of three of his called twelve disciples in the Book of Mormon so that they could live until his Second Coming and the other nine that they would live until the age of 72 and be taken "up to his kingdom" 3 Nephi 28:1–23.

Infancy Gospels[edit]

Accounts of Jesus performing miracles are also found outside the New Testament. Later, 2nd century texts, called Infancy Gospels, narrate Jesus performing miracles during his childhood.

MiracleSources
Rich young man raised from the dead- parallels the Lazarus story of John 11Secret Gospel of Mark 1
Water controlled and purifiedInfancy Thomas 2.2
Made birds of clay and brought them to lifeInfancy Thomas 2.3
Resurrected dead playmate ZenoInfancy Thomas 9
Healed a woodcutter's footInfancy Thomas 10
Held water in his cloakInfancy Thomas 11
Harvested 100 bushels of wheat from a single seedInfancy Thomas 12
Stretched a board that was short for carpentryInfancy Thomas 13
Resurrected a teacher he earlier struck downInfancy Thomas 14–15
Healed James' viper biteInfancy Thomas 16
Resurrected a dead childInfancy Thomas 17
Resurrected a dead manInfancy Thomas 18
Miraculous Virgin Birth verified by midwifeInfancy James 19–20

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.[28]

Setting and interpretations[edit]

Cultural background[edit]

Miracles were widely believed in around the time of Jesus. Gods and demigods 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 (i.e., to have raised people from the dead).[29] Some 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,[29] and similarly some Jews believed that Elisha the Prophet had cured lepers and restored the dead.[29] The achievements of the 1st century Apollonius of Tyana, though occurring after Jesus's life, were used by a 3rd-century opponent of the Christians to argue that Christ was neither original nor divine (Eusebius of Caesaria argued against the charge).[30]

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's miracles—seen to be validating the credentials of divine wise men.[31]

Traditional Christian interpretation[edit]

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]

Since according to the Gospel of John,[20:30] 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 John 5:36 he declared that his miracles have greater evidential value than the testimony of John the Baptist.[32] John 10:37–38 quotes Jesus as follows:[38]

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's message as his words. Many emphasize the importance of faith, for instance in cleansing ten lepers,[Lk 17:19] Jesus did not say: "My power has saved you," but said:[39][40]

Rise and go; your faith has saved you.

Similarly, in the miracle of walking on water, Apostle Peter learns an important lesson about faith in that as his faith wavers, he begins to sink.[Mt 14:34–36] [41]

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.[42]

Authors Donahue and Harrington argue that the healing of healing of Jairus's daughter 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".[43]

Liberal Christianity[edit]

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.[44] 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.[45] 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.[46]

Attempts to account for miracles through scientific or rational explanation were mocked even at the turn of the 19th–20th century.[47] A belief in the authenticity of miracles was one of five tests established in 1910 by the Presbyterian Church in the United States of America to distinguish true believers from what they saw as false professors of faith such as "educated, 'liberal' Christians."[48]

Contemporary liberal Christians may prefer to read Jesus's miracles as metaphorical narratives for understanding the power of God.[49] Not all theologians with liberal inclinations reject the possibility of miracles, but may reject the polemicism that denial or affirmation entails.[50]

Nonreligious views[edit]

The Scottish philosopher David Hume published an influential essay on miracles in his An Enquiry Concerning Human Understanding (1748) in which he argued that any evidence for miracles was outweighed by the possibility that those who described them were deceiving themselves or others:

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]

Historian Will Durant attributes Jesus's miracles to "the natural result of suggestion—of the influence of a strong and confident spirit upon impressionable souls; similar phenomena may be observed any week at Lourdes".[52]

Scholarly views[edit]

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]

According to the Jesus Seminar, Jesus probably cured some sick people,[54] but described Jesus's healings in modern terms, relating them to "psychosomatic maladies." They found six of the nineteen healings to be "probably reliable".[55] Most participants in 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.[56] They did not find any of the nature miracles to be historical events.[55]

According to scholar Maurice Casey, it is fair to assume that Jesus was able to cure people affected with psychosomatic disorders, although he believes that the healings were likely due to naturalistic causes and placebo effects.[57] 

John P. Meier believes that Jesus as healer is as well supported as almost anything about the historical Jesus. In the Gospels, the activity of Jesus as miracle worker looms large in attracting attention to himself and reinforces his eschatological message. Such activity, Meier suggests, might have added to the concern of authorities that culminated in Jesus's death.[58] 

E.P. Sanders and Géza Vermes also agree that Jesus was indeed a healer and that this helped increase his following among the people of his time.[59][60]

Gallery of miracles[edit]

Cures[edit]

Power over demonic spirits[edit]

Resurrection of the dead[edit]

Control over nature[edit]

See also[edit]

References[edit]

  1. ^ Twelftree (1999) p. 263
  2. ^ H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands.
  3. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" pp. 302–310
  4. ^ "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
  5. ^ Twelftree (1999) p. 19
  6. ^ Gary R. Habermas, 1996 The historical Jesus: ancient evidence for the life of Christ ISBN 0-89900-732-5 p. 60
  7. ^ Mark Allan Powell, Jesus as a Figure in History: How Modern Historians View the Man from Galilee (Westminster John Knox Press, 1998), p. 22.
  8. ^ Craig A. Evans, 2001 Jesus and his contemporaries ISBN 0-391-04118-5 pp. 6–7
  9. ^ Karl Barth Church dogmatics ISBN 0-567-05089-0 p. 478
  10. ^ Jump up to:a b The Miracles of Jesus by Craig Blomberg, David Wenham 1986 ISBN 1-85075-009-2 p. 197
  11. ^ [8:22–26]
  12. ^ [10:46–52]
  13. ^ [20:29–34]
  14. ^ Daniel J. Harrington, The Gospel of Matthew (Liturgical Press, 1991) p. 133.
  15. ^ "Luke 18:35–43". Bible.oremus.org. 10 February 2011. Retrieved 19 April 2018.
  16. ^ Brent Kinman, Jesus' Entry Into Jerusalem: In the Context of Lukan Theology and the Politics of His Days (Brill, 1995) p. 67.
  17. ^ Mark 5:21–43, Matthew 9:18–26 and Luke 8:40–56.
  18. ^ Mark 1:29–34, Luke 4:38–39 and Matthew 8:14–15
  19. ^ Mt 12:10, Mk 3:1–3, Lk 6:6–8
  20. ^ Twelftree (1999), p. 283.
  21. ^ Mark 1:21–28 Luke 4:31–37
  22. ^ Craig S. Keener, A Commentary on the Gospel of Matthew (Wm. B. Eerdmans Publishing, 1999) p. 282.
  23. ^ Matthew 8:28–34, Mark 5:1–20, Luke 8:26–39
  24. ^ Matthew 15:21–28 Mark 7:24–30
  25. ^ Matthew 17:14–21, Mark 9:14–29, Luke 9:37–49
  26. ^ Matthew 17:24–27
  27. ^ "Search | The Church of Jesus Christ of Latter-day Saints". www.churchofjesuschrist.org. Retrieved 13 October 2021.
  28. ^ George W. Braswell, 2000 What you need to know about Islam & Muslims ISBN 0-8054-1829-6 p. 112
  29. ^ Jump up to:a b c Cotter, Wendy (1999). Miracles in Greco-Roman antiquity: a sourcebook. Routledge. pp. 11–12, 37–38, 50–53. ISBN 978-0415118644. Retrieved 19 April 2018.
  30. ^ Ferguson, Everett; McHugh, Michael P.; Norris, Frederick W. (1998). Everett Ferguson, Michael P. McHugh, Frederick W. Norris, "Encyclopedia of early Christianity, Volume 1", p. 804. ISBN 978-0815333197. Retrieved 19 April 2018.
  31. ^ Mills, Watson E.; Bullard, Roger Aubrey; McKnight, Edgar V. (1990). Watson E. Mills, Roger Aubrey Bullard, "Mercer dictionary of the Bible" (Mercer University Press, 1991) p. 61. ISBN 978-0865543737. Retrieved 19 April 2018.
  32. ^ Jump up to:a b c "Catholic Encyclopedia on Miracles". Newadvent.org. 1 October 1911. Retrieved 19 April 2018.
  33. ^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 p. 25
  34. ^ William Thomas Brande, George William Cox, A dictionary of science, literature, & art London, 1867, also Published by Old Classics on Kindle, 2009, p. 655
  35. ^ Bernard L. Ramm 1993 An Evangelical Christology ISBN 1-57383-008-9 p. 45
  36. ^ 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 missing] p. 139
  37. ^ Warren W. Wiersbe 1995 Classic Sermons on the Miracles of Jesus ISBN 0-8254-3999-X p. 132
  38. ^ The emergence of Christian theology by Eric Francis Osborn 1993 ISBN 0-521-43078-X p. 100
  39. ^ Berard L. Marthaler 2007 The creed: the apostolic faith in contemporary theology ISBN 0-89622-537-2 p. 220
  40. ^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 p. 235
  41. ^ Pheme Perkins 1988 Reading the New Testament ISBN 0-8091-2939-6 p. 54
  42. ^ Dwight Pentecost. The words and works of Jesus Christ. Zondervan, 1980. ISBN 0-310-30940-9, p. 234
  43. ^ John R. Donahue, Daniel J. Harrington. The Gospel of Mark. Zondervan 1981. ISBN 0-8146-5965-9 p. 182
  44. ^ Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193.
  45. ^ Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (HarperCollins, 1993), p. 29 online.
  46. ^ The Making of American Liberal Theology: Imagining Progressive Religion 1805–1900, edited by Gary J. Dorrien (Westminster John Knox Press, 2001), passim, search miracles.
  47. ^ 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.
  48. ^ Dan P. McAdams, The Redemptive Self: Stories Americans Live By (Oxford University Press, 2006), p. 164 online.
  49. ^ 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.
  50. ^ 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.
  51. ^ "Modern History Sourcebook: David Hume: On Miracles". Fordham.edu. Retrieved 19 April 2018.
  52. ^ 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.
  53. ^ Ehrman, Bart D. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2 p. 175: "We would call a miracle an event that violates the way nature always, or almost always, works ... By now I hope you can see the unavoidable problem historians have with miracles. Historians can establish only what probably happened in the past, but miracles, by their very nature, are always the least probable explanation for what happened"
  54. ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. p. 566.
  55. ^ Jump up to:a b Funk 1998, p. 531
  56. ^ Funk 1998, pp. 530ff
  57. ^ Casey, Maurice (30 December 2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. A&C Black. ISBN 978-0-567-64517-3.
  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.
  59. ^ Sanders, E. P. (1993). The Historical Figure of Jesus. Allen Lane. ISBN 978-0-7139-9059-1.
  60. ^ Vermes, Geza; Vermès, Géza (1981). Jesus the Jew: A Historian's Reading of the Gospels. Fortress Press. ISBN 978-0-8006-1443-0.
  1. ^ See discussion under Liberal Christianity and miracles.

Bibliography[edit]

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"늘봄학교 신설로 다함께돌봄센터 운영 어려워... 예산 지원해야" - 오마이뉴스

"늘봄학교 신설로 다함께돌봄센터 운영 어려워... 예산 지원해야" - 오마이뉴스



"늘봄학교 신설로 다함께돌봄센터 운영 어려워... 예산 지원해야"늘봄학교는 무료, 다함께돌봄센터는 유료... 협의회 "이용료-급·간식비 필요"
23.03.03 
장재완(jjang153)


▲ 다함께돌봄센터 사업을 안내하고 있는 보건복지부 아동권리보장원 누리집 화면 갈무리.
ⓒ 아동권리보장원

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대전교육청이 늘봄학교 시범운영을 시작하면서 대전지역 다함께돌봄센터들이 운영의 어려움을 호소하고 있다. 이용료 및 급·간식비를 받고 있는 다함께돌봄센터 이용자들이 상대적 차별을 받고 있다는 주장이다.

교육부는 초등학생들에게 정규수업 전후로 양질의 교육·돌봄(Educare) 통합 서비스를 제공하기 위해 늘봄학교 시범운영 교육청 5곳을 선정했다. 경기·인천·전남·경북 등과 함께 늘봄학교 시범교육청에 선정된 대전교육청은 2023년 20개교를 선정, 시범운영하고, 2024년에는 50개교를 추가 선정할 예정이다. 또한 2025년에는 전체 초등학교에서 운영할 계획이다.

늘봄학교는 오후돌봄교실을 저녁 8시까지 운영하고, 모든 학생들에게 급식과 간식을 무상으로 지원한다. 뿐만아니라 인공지능(AI), 코딩, 드론 등 미래형 프로그램과 다양한 문화·예술 프로그램을 운영해 학생 맞춤형 돌봄 서비스를 제공할 예정이다.


문제는 돌봄사각지대 해소를 위해 지난 2019년부터 운영되고 있는 다함께돌봄센터가 늘봄학교와 중복서비스를 제공하게 되면서 이용학생 모집과 운영에 어려움을 겪게 됐다는 것이다.

3일 대전다함께돌봄센터협의회(회장 임세건) 등에 따르면, 현재 대전지역에는 총 24개의 다함께돌봄센터가 운영되고 있다.

다함께돌봄센터는 저소득층 자녀 등에게 우선적으로 서비스를 제공하는 '지역아동센터', 그리고 '학교 방과후 돌봄교실' 이외의 돌봄 사각지대에 놓인 아이들에게 돌봄서비스를 제공하기 위해 설치된 시설이다. 운영예산은 아동복지법에 따라 정부(50%), 지자체(시·구 50%)가 부담한다.

그런데 현재 다함께돌봄센터에서는 이용료와 급·간식비로 약 10만 원 내의 비용을 받고 있다. 인건비와 운영비는 지원을 받고 있지만, 프로그램비와 간식비는 학부모들의 부담으로 충당하고 있는 것. 이러한 상황에서 늘봄학교 운영이 시작돼 일부 다함께돌봄센터와 경쟁관계에 놓이게 됐다.

현재 약 5개의 다함께돌봄센터가 교육청 늘봄학교와 지역이 중복된 상태다. 늘봄학교가 확대되면 사실상 모든 다함께돌봄센터가 중복 상태에 놓이게 된다. 학부모 입장에서는 비용이 전혀 들지 않는 늘봄학교를 우선적으로 선택할 가능성이 크고, 이는 다함께돌봄센터의 존폐와 직결된다는 것.

임세건 대전다함께돌봄센터협의회장은 "모든 아이들은 기본적으로 똑 같은 대우를 받아야 한다. 그런데 다함께돌봄센터를 이용하는 아이들에게만 비용을 내고 이용하라고 하는 것은 불공정하다"며 "이용료에 대해서 설명을 드리면 일부 학부모는 '그럴 바에는 학원을 보내지'라고 하시기도 한다. 다함께돌봄센터 이용 아이들도 무상으로 이용할 수 있도록 정부와 지자체가 예산을 지원해야 한다"고 말했다.

임 회장은 특히 정부의 교통정리가 필요하다고 주문했다. 현재처럼 각각의 부처가 중복되는 사업을 진행하고, 현장에서 보이지 않는 경쟁을 벌이게 하는 방식은 바람직하지도, 효율적이지도 않다는 지적이다. 따라서 역할정리를 통해 각각의 시설이 고유의 영역에서 그 역할을 담당할 수 있도록 해 달라는 요구다.

이러한 주장에 대해 대전시 관계자는 "다함께돌봄센터의 어려움에 대해서는 공감한다"면서도 "2023년 운영계획과 예산은 이미 정해진 상태라서 별도의 예선편성은 쉽지 않다"고 말했다. 다만, 내년 예산편성에서는 이러한 어려움을 해소할 수 있도록 최대한 노력하겠다는 입장이다.

또한 직접적인 예산지원은 어렵더라도 민간단체나 기업 등의 공익사업을 연계해 다함께돌봄센터에 도움이 될 수 있는 방안을 찾아보겠다고 밝혔다.

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