Most Rev. Dr. Charles Agyinasare celebrated the festival of miracles in February 2018 at the Independent Square in Accra Ghana. The miracle program was to celebrate 35 years of the miracle ministry of Agyinasare. Many sick folks were brought to the venue and were healed by the power of God through the ministration of Agyinasare. Earlier, Agyinasare experienced what is usually referred to in Pentecostal and Charismatic parlance as a “divine encounter” with God where he heard the voice of God speaking to him twice: ‘my boy Charles, I sent you out as I send Moses; go and I will put my words on your lips, and reach the world for me,’ and ‘I give unto you power over demons and principalities, heal the sick, raise the dead, preach the kingdom.’ Hence, the miracle ministry is the fulfillment of his assignment by God. And that the miracles of Jesus in the gospels and the miracles of the apostles in the book of Acts serve as preambles for the performance of miracles today.
Various theories have been engaged by scholars to interpret the miracles of Jesus. Rudolph Bultmann, a form critic postulated that the miracles of Jesus were concocted by His disciples after the resurrection to present Jesus as a divine person in the class of miracle workers of the Hellenistic and Greco-Roman religions. Bultmann further traced similarities between the miracles of Jesus and those of Hellenistic and Greco-Roman settings to show that the miracles of Jesus were fashioned according to the pattern of miracles found in those religious milieus. And that the miracles of Jesus did not happen as claimed by the authors. Bultmann placed a lot of importance on the teachings of Jesus more than the miracles. This agenda to discredit the miracles of Jesus in the gospels was continued by Martin Dibelius who referred to the miracles of Jesus as legendary stories composed to verify or deify Jesus as a divine person.
In the philosophical context, miracles were seen as violations of the immutable laws of nature. Philosophers such as David Hume, Benedict de Spinoza, and Immanuel Kant emphasized that miracles are the violation of the laws of nature. Hume observed that miracles “…are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions.” However, the miracles of Agyinasare portray the ever-presence of God to respond to the urgent needs of humans including health which sometimes medical science could not help. Gerd Theissen stated that “everything that takes place in the world is open to miraculous events that baffle all expectations.” Miracles serve the redemptive purpose for humans in the natural world. Miracle enables and assists the life of humans.
In the context of the burgeoning, we invite scholars to examine the interaction and circulation of ideas and concepts present in the miracles of Charles Agyinasare and the miracles of Jesus in the gospels and the miracles of the apostles in the book of Acts; and the interaction of miracles in philosophical discourse and the miracles of Agyinasare. Contributors in this monograph should consider the under listed thematic areas but not limited to it. Any theme relating to miracles by Agyinasare and its nexus with ancient miracle narratives and contemporary religious society will be considered.
- The healing miracles of Jesus and the healing miracles of Agyinasare;
- The healing miracles of the apostles and the healing miracles of Agyinasare;
- The nature miracles of Jesus and the nature miracles of Agyinasare;
- The nature miracles of the apostles and the nature miracles of Agyinasare;
- The exorcism healings of Jesus and the exorcism healings of Agyinasare;
- Social conflict theory of the miracles of Agyinasare;
- The social consensus theory of the miracle of Agyinasare;
- Social explanatory theory of the miracles of Agyinasare;
- Narrative theory of the miracles of Agyinasare;
- Narrative-critical theory of the miracles of Agyinasare;
- Decolonizing narrative theory of the miracles of Agyinasare;
- The miracles of Agyinasare and miracles in traditional religion;
- Challenges and prospects of the miracles of Agyinasare.
The relevance of this call for papers to the humanities is to bring to the fore the ancient and contempoary milieu of religion in society that helps make sense of the world. To engage the philosophical discourse concerning the immutable laws of nature and the concept of miracles as supernatural acts in the natural world. To the social sciences it seeks to examine the impart of miracle languages on humans (anthropology) and society (sociology) to draw its economic influences.
Submission of 150 words abstract April 30, 2020
Notice of acceptance of abstracts May 15, 2020
Submission of full articles August 30, 2020
Reviewers’ comments to authors/contributors September 30, 2020
Submission of corrected/revised full articles October 30, 2020
Publication date January 30, 2021
All abstracts, articles, and inquiries should be sent to firstname.lastname@example.org
 Charles Agyinasare, Preaching at Perez University College, July 8, 2016.
 Rudolph Bultmann, The History of the Synoptic Tradition (Oxford: Basil Blackwell, 1963), 209.
 Bultmann, The History of the Synoptic Tradition, 210.
 Stephen H. Travis, “Form Criticism,” in I. Howard Marshall (ed.) New Testament Interpretation: Essays on Principles and Methods (Exeter: The Paternoster Press, 1977): 153-164.
 Hume, An Enquiry, 82.
 Gerd Theissen, The Bible and Contemporary Culture. Trans. by David E. Green (Minneapolis: Fortress Press, 2007), 46.