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An interesting question was raised here on the blog: “…I think this is the most fundamental religious question and it is more important than the question of God’s existence. If you don’t know what God is like, how do you know what to look for?” This question led us to revisit “general revelation” (e.g. knowing […]

According to Nancy Murphey, “experience” has quite a lot going for it in terms of being a “foundation” for religious belief (if you are a foundational thinker, of course). For example, “experience” has the potential to be universal, it is, when personal, not subject to challenge in any serious way, and if foundational then it

When science began to develop and the world changed from one in which it was broadly assumed and accepted that God was the originator of everything (e.g. Descartes’ “first cause”) to one in which God became a hypothesis, the long accepted notion that God was “personal” came under scrutiny. Folks like Thomas Jefferson and Benjamin

In thinking about the interplay of revelation through nature, miracles and Scripture, we discussed what it is that constitutes Scripture. Once again the question arose (see our earlier blog entries): before you are two books – let’s say the Bible and the Qu’ran – and you are asked, “Why this book, why not that book?”

As we continued our discussion of how God is known in the world, we began to discuss “miracles”. We considered a range of possible definitions for “miracles”, none of which pleased everyone. A typical dictionary definition of “miracle” is found at Dictionary.com (based on the Random House Unabridged Dictionary, copyright by Random House, Inc. 2006):