In those parts of the world where learning and science have prevailed, miracles have ceased; but in those parts of it as are barbarous and ignorant, miracles are still in vogue.
--Ethan Allen, revolutionary (1738-1789)
(88:2.2) Belief in relics is an outgrowth of the ancient fetish cult. The relics of modern religions represent an attempt to rationalize the fetish of the savage and thus elevate it to a place of dignity and respectability in the modern religious systems. It is heathenish to believe in fetishes and magic but supposedly all right to accept relics and miracles.
(102:8.7) But religion is never enhanced by an appeal to the so-called miraculous. The quest for miracles is a harking back to the primitive religions of magic. True religion has nothing to do with alleged miracles, and never does revealed religion point to miracles as proof of authority.
(136:5.5) No miracle, ministry of mercy, or any other possible event occurring in connection with Jesus' remaining earth labors could possibly be of the nature or character of an act transcending the natural laws established and regularly working in the affairs of man as he lives on Urantia except in this expressly stated matter of time. No limits, of course, could be placed upon the manifestations of "the Father's will."
(136:6.6) The Jews were expecting a Messiah who would do even greater wonders than Moses, who was reputed to have brought forth water from the rock in a desert place and to have fed their forefathers with manna in the wilderness. Jesus knew the sort of Messiah his compatriots expected, and he had all the powers and prerogatives to measure up to their most sanguine expectations, but he decided against such a magnificent program of power and glory. Jesus looked upon such a course of expected miracle working as a harking back to the olden days of ignorant magic and the degraded practices of the savage medicine men. Possibly, for the salvation of his creatures, he might accelerate natural law, but to transcend his own laws, either for the benefit of himself or the overawing of his fellow men, that he would not do. And the Master's decision was final.
(138:8.8) Jesus sought to divert their minds from miracle seeking to the finding of a real and personal experience in the satisfaction and assurance of the indwelling of God's spirit of love and saving grace.
(145:2.17) And these cases are typical of the manner in which a wonder-seeking generation and a miracle-minded people unfailingly seized upon all such coincidences as the pretext for proclaiming that another miracle had been wrought by Jesus.
(149:2.7) When the Creator himself was on earth, incarnated in the likeness of mortal flesh, it was inevitable that some extraordinary things should happen. But you should never approach Jesus through these so-called miraculous occurrences. Learn to approach the miracle through Jesus, but do not make the mistake of approaching Jesus through the miracle. And this admonition is warranted, notwithstanding that Jesus of Nazareth is the only founder of a religion who performed supermaterial acts on earth.
Ethan Allen was an American farmer, businessman, land speculator, philosopher, writer, lay theologian, American Revolutionary War patriot, and politician. He is best known as one of the founders of Vermont and for the capture of Fort Ticonderoga early in the Revolutionary War. He was the brother of Ira Allen and the father of Frances Allen.
Allen was born in rural Connecticut and had a frontier upbringing, but he also received an education that included some philosophical teachings. In the late 1760s, he became interested in the New Hampshire Grants, buying land there and becoming embroiled in the legal disputes surrounding the territory. Legal setbacks led to the formation of the Green Mountain Boys, whom Allen led in a campaign of intimidation and property destruction to drive New York settlers from the Grants. He and the Green Mountain Boys seized the initiative early in the Revolutionary War and captured Fort Ticonderoga in May 1775. In September 1775, Allen led a failed attempt on Montreal which resulted in his capture by British authorities. He was imprisoned aboard Royal Navy ships, then paroled in New York City, and finally released in a prisoner exchange in 1778.
Upon his release, Allen returned to the New Hampshire Grants which had declared independence in 1777, and he resumed political activity in the territory, continuing resistance to New York's attempts to assert control over the territory. Allen lobbied Congress for Vermont's official state recognition, and he participated in controversial negotiations with the British over the possibility of Vermont becoming a separate British province.
Allen wrote accounts of his exploits in the war that were widely read in the 19th century, as well as philosophical treatises and documents relating to the politics of Vermont's formation. His business dealings included successful farming operations, one of Connecticut's early iron works, and land speculation in the Vermont territory. Allen and his brothers purchased tracts of land that became Burlington, Vermont. He was married twice, fathering eight children.