By J.A. DeSanto, A.W. Saenz, W.W. Zachary

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A rather similar approach is needed in theology in relation to the question of miracles. It does not make theological sense to suppose that God is a kind of show-off celestial conjurer, capriciously using divine power today to do something that God did not think of doing yesterday and won’t be bothered to do tomorrow. There must be a deep underlying consistency in divine action, but that requirement does not condemn the deity never to do anything radically new and unexpected. In the Christian tradition, we use personal language about God, not because we think God is an old man with a beard sitting high above the bright blue sky, but because it is less misleading in using the finite resources of human language to call God ‘Father’ than it would be to employ the impersonal language of ‘Force’.

Equally, scientific discovery also exceeds anything attainable simply through free play with mathematical speculation —a point rather sadly made by the second half of Einstein’s scientific career, in which he continually and fruitlessly tried to construct general unified field theories, a quest in which the only guide he allowed himself to follow was recourse to ingenious mathematical speculation. Science progresses neither by sole reliance on an earthy empiricism, nor by indulgence in theoretical leaps in the dark, but through the discipline imposed by a continual interaction between assessed experience and proffered interpretation.

The authentic text of Mark that is now available to us ends at 16:8, without describing the appearance in Galilee that is twice foretold earlier in that gospel (Mark 14:28; 16:7). In Matthew, Jesus appears to women in Jerusalem, but the main story is of an appearance to a group of disciples on a hillside in Galilee (Matthew 28:16– 20). In Luke, everything seems to happen in or near Jerusalem on the first Easter day. There is the story of the couple on the road to Emmaus (Luke 24: 13–32), the briefest mention of an appearance to Peter (v.

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