Abstract

BEFORE THE DIFFERENT MESSAGES OF THE NEW TESTAMENT MIRACLE STORIES CAN BE TRANSLATED INTO MODERN LANGUAGE, THEIR PHENOMENA AND TERMINOLOGIES MUST BE FORM-CRITICALLY INTERPRETED IN THEIR CULTURAL CONTEXT OF MEANING. IT IS POSSIBLE, EVEN PROBABLE THAT THERE IS ALREADY A CERTAIN CRITICISM OF MIRACLE(S) IN THE NEW TESTAMENT, ESPECIALLY IN COMPARISON WITH HELLENISTIC AND NON-CANONICAL ARETALOGIES. HOWEVER, TODAY THE WHOLE IDEA OF MIRACLES HAS TO COME UNDER QUESTION