---
product_id: 12156654
title: "The God of Miracles: An Exegetical Examination of God's Action in the World"
brand: "c. john collins"
price: "€ 32.66"
currency: EUR
in_stock: true
reviews_count: 4
url: https://www.desertcart.hr/products/12156654-the-god-of-miracles-an-exegetical-examination-of-gods-action
store_origin: HR
region: Croatia
---

# The God of Miracles: An Exegetical Examination of God's Action in the World

**Brand:** c. john collins
**Price:** € 32.66
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- **What is this?** The God of Miracles: An Exegetical Examination of God's Action in the World by c. john collins
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The God of Miracles: An Exegetical Examination of God's Action in the World

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## Customer Reviews

### ⭐⭐⭐⭐⭐ 







  
  
    Collins nails it
  

*by J***D on Reviewed in the United States 🇺🇸 on September 15, 2017*

He gives a thorough an exceptional philosophical justification for miracles, intelligent design - properly using scientific, philosophical and theological sources

### ⭐⭐⭐⭐⭐ 







  
  
    Excellent
  

*by M***. on Reviewed in the United States 🇺🇸 on July 13, 2019*

Excellent

### ⭐⭐⭐⭐⭐ 







  
  
    A Seminal Contribution to Biblical Exegesis on Divine Action
  

*by C***K on Reviewed in the United States 🇺🇸 on January 15, 2010*

On the topic of biblical miracles (or supernatural events or "qualitatively special divine action"), this is an important reference work.  It is an academic and exegetical presentation on biblical miracles rather than a popular and generic one, and as Bryan Chapell, President of Covenant Theological Seminary, has stated, it is not a book for the intellectually faint-of-heart.  The book was fueled by Collins's awareness of different metaphysical models (or what he later calls "worldview commitments"), even among Christians, that are used to approach the topic of miracles and divine action in general.  Although he used C. S. Lewis's book, Miracles, as one of several texts for a class he taught on the subject of "Christian Faith in an Age of Science", he soon realized that some Christians criticized Lewis for faulty understandings of "nature" and divine action, even referencing scripture to do so.Collins states in his introduction that Paul Gwynne's book, Special Divine Action: Key Issues in the Contemporary Debate (1996), allowed him to focus his attention.  Gwynne's text provided a detailed examination of the discussion in philosophical theology, but he did not think the biblical material favored a particular model over another for God's relationship with the created realm.  Therefore, Collins's goal was "to provide a more thorough exegetical treatment of the issues than has yet been offered," and relate the results to "the associated theological, philosophical, scientific, and apologetic questions".  He also wanted to address some omissions in the book, In Defense of Miracles, edited by R. D. Geivett and G. R. Habermas, which did not provide an exegetical and theological discussion to establish its metaphysical model, and in its focus on addressing philosophical objections in the tradition of David Hume, failed to treat the objections from Baruch Spinoza and Rationalism as well as Postmodernism, and also didn't discuss answered prayer.Although Collins lists metaphysical models such as atheism, deistic naturalism, and "limited theism", his primary focus is on the three main competitors within the model of "traditional (Christian) theism" that seek to represent the (or a) "biblical" understanding of God's relationship to creation: Supernaturalism, Providentialism, and Occasionalism.  Representatives of Supernaturalism include C. S. Lewis, Thomas Aquinas, and, as will become apparent, Collins himself.  Representatives of Providentialism are said to include Howard Van Till and R. J. Berry, and for Occasionalism the names of Nicolas Malebranche, George Berkeley, the "Amsterdam School" inclusive of Abraham Kuyper and G. C. Berkouwer, and "biblical theology" are given.  Each model is carefully explained, and complex situations that make categorization difficult are noted.  Also, an individual may be a providentialist in one field of study (such as the origin of life) and more properly be a supernaturalist in another field (such as the special events in redemptive history).After presenting the exegetical material and theologically  evaluating the three rival views, the supernaturalist model of divine action is argued to be the correct, biblical model which is then used to address the topic of prayer as well as formulate apologetic responses to Spinoza and Rationalism, Hume and Empiricism, Postmodernism, and the problem of evil.  The last chapter discusses the intelligent design program and the objections to it, including the "God-of-the-gaps" criticism.  It is restated from the introduction that the intelligent design program is highly credible theologically if three claims are viable: "1) that the supernaturalist model of divine action is correct; 2) that at least some supernatural events are detectable; and 3) that some specific events in the natural history of our planet have a (detectable) supernatural factor."  Each claim is well addressed and defended throughout the book.One last comment.  Collins references throughout this book his forthcoming technical book, Christian Faith in an Age of Science, which has not, as of this review, been published.  In its stead, he published in 2003 his book, Science and Faith: Friend or Foes?, which is written on a more general level.  He states in its introduction that he felt such a book would do more good, although he still plans to write the more technical book, if God wills.

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*Last updated: 2026-02-09*