Did a Protestant pastor's daughter have a supernatural dream confirming the assumption of Mary?

A Protestant pastor, named Daniel, recently posted a video about a potentially supernatural experience he had with his daughter related to Mary's assumption. He was researching the assumption of Mary, asked God to reveal to him whether the assumption is historical, and was told by his daughter afterward that she'd had a dream in which she saw Mary going up to heaven.

The incident seems to have a lot of potential to be supernatural on its face. Before I get to possible explanations of the episode if it is supernatural, I want to address some reasons to be hesitant about concluding that there is anything supernatural that needs to be explained.

Graham Morris On The Reliability Of His Levitation Photographs

My last post discussed some significant comments Graham Morris made about his famous photographs of Janet Hodgson allegedly levitating in the context of the Enfield Poltergeist. I want to quote some of his relevant comments here.

Aside from the importance of his comments in the context of his levitation photos, there's the issue of the general quality of Maurice Grosse and Guy Playfair's investigation of the case. They've been criticized a lot over the years - by Anita Gregory, Tony Cornell, and others - for allegedly handling the Enfield case poorly. You can click on the links just provided for responses to their criticisms. (And I've written other responses.) Some of the criticisms have had some validity, like what I've discussed here and in other posts, but the criticisms have been largely inaccurate. Many of the best aspects of Grosse and Playfair's work have been overlooked or underestimated. See my discussion with David Robertson about the scientific documentation they gathered for Janet's paranormal abilities, for example, such as testing her ability to bend metal at the Hodgsons' house in 1977 (as described in the video clip here) and a weight gain experiment conducted at Birkbeck College (part of the University of London) in 1982. Skeptics often object to the lack of video evidence, but Grosse and Playfair arranged for a video team from Pye Business Communications to come into the house the same month the investigation of the case began. Go here to listen to Ron Denney of Pye describing how their camera equipment malfunctioned in apparently paranormal ways while they were in the house, ways he describes as "absolutely impossible" and "one chance in a million". And Stewart Lamont's video captured what seems to be the poltergeist's knocking occurring elsewhere in the house while the Hodgson girls were being filmed sitting on a couch (with the other Hodgson children also accounted for), contrary to the typical skeptical argument that they faked all of the phenomena. I've discussed other examples of the quality of the investigation here. Graham Morris' recent comments about how they handled photography issues, quoted below, are worth adding to the list.

A Skeptic's Concessions About The Enfield Poltergeist

The Uncanny podcast recently did an episode on Enfield. The podcast is hosted by Danny Robins and includes analysis from a couple of paranormal researchers, Ciaran O'Keeffe (representing the skeptical perspective) and Evelyn Hollow (representing belief in the paranormal). There was a segment with Graham Morris as well, a photographer who covered the Enfield case for the Daily Mirror and witnessed some paranormal events. He made some significant comments, including ones I hadn't heard before, from him or any other source.

I'll be responding to several aspects of the program and other people's responses to it, but I want to begin where the video linked above does. It begins with a clip of some of O'Keeffe's concessions. He didn't even come close to offering a good skeptical explanation of the case, and he made some significant concessions about the quality of the evidence for it.

Healings In UFO And Other Non-Christian Contexts (Part 2)

Picking up where I left off in my last post, I want to respond to chapter 6 in Rey Hernandez, et al., edd., Beyond UFOs (United States: The Dr. Edgar Mitchell Foundation, 2018). The chapter was written by Joseph Burkes, a retired doctor and UFO researcher, and Preston Dennett, a UFO researcher, and it addresses alleged healings that occurred in the context of UFO experiences. They examine ten cases and discuss some other research on the topic.

Healings In UFO And Other Non-Christian Contexts (Part 1)

Because Christians have been so negligent about paranormal issues for so long, they're poorly prepared to address a large number and variety of the topics involved. I've discussed some examples in my most recent posts, in response to the release of Jonathan Kendall's The Metaphysics Of UFOs (Woodbury, Minnesota: Llewellyn Publications, 2026).

One of the subjects Christians tend to handle poorly is the existence of healings and some other miracles in non-Christian, and sometimes more specifically non-Protestant, contexts. Healings affiliated with UFOs are part of that category.

Does ending UFO experiences by appealing to Jesus prove that the experiences were demonic and provide evidence for Christianity?

My last post cited some material from Jonathan Kendall's new book on UFOs. I want to quote another part of the book that's relevant to a different topic I've addressed before. I'll quote my comments in an earlier post, then quote Jonathan's book.

The Humanness Of UFOs

Jonathan Kendall just published The Metaphysics Of UFOs (Woodbury, Minnesota: Llewellyn Publications, 2026). I'm agnostic about or disagree with some portions of it, but it has a lot of useful information. I want to cite some parts of the book in the coming days.

Haunted Cosmos' Episode On The Enfield Poltergeist

They recently covered Enfield. It's easy to get some things wrong about a case that's so large and complicated. I typically don't criticize people if they're only wrong about a small amount. But there's enough wrong with what Haunted Cosmos has done to warrant a response.

Creating A Ghost

In a post last week, I mentioned the possibility that an apparition of the dead involves a place memory or an appearance of a deceased human rather than a demon. I want to discuss another explanatory option.

Should we expect demonic and other paranormal activities today to be the same as they are in the Biblical record?

No, since there are significant contextual differences. Not all historical contexts are the same. They involve different individuals, with different things at stake, etc. The Bible is Divine revelation that's meant to address some topics and not others and to address the topics it does cover to different degrees. Just as it doesn't tell us everything about astronomy or prayer, for example, it also doesn't tell us everything about the paranormal. There are reasons for the Bible to give a lot of attention to one thing and little or no attention to something else, even if the thing that gets little or no attention is more common, is more relevant to people in some contexts, etc. The fact that illness X was more common than illness Y in Biblical times, and therefore gets discussed more in scripture, doesn't change the fact that we should be giving much more attention, money, and other resources to Y if it's far more common than X in the modern world, does more harm than X, and so forth. Similarly, there's a different rate of literacy today than in Biblical times, so we expect more from people accordingly (e.g., how much we expect them to read scripture). Or when something like transgenderism becomes more popular at a certain point in history than it was at another point, we make adjustments to accommodate that. The same is true with paranormal matters. If near-death experiences are being discussed much more today than in past generations, including during the Biblical era, then we should make adjustments accordingly, living in the way appropriate to our context, not the Biblical one.

Interacting With The Dead

Greg Koukl addressed the issue of interacting with the dead on a recent podcast. Start listening at 50:16 here. He was responding to a Christian caller whose parents have recently been having some allegedly paranormal experiences that they've interpreted as contact from their deceased daughter. I suspect ninety-some percent of the Evangelicals who would typically listen to a program like Greg's would agree with the answer he provides. But I want to address some problems with it. In addition to addressing what Greg and the caller said, I want to talk about some other misconceptions I suspect many people have about these issues.

The Resurrection Debate Between Alex O'Connor And Trent Horn

You can watch it here. Trent made some good points against Alex's position during the debate, but I want to supplement what he said with some of my own responses to Alex. And I want to respond to Trent to some extent. I've responded to Alex on resurrection issues in the past, and some of what he said in his discussion with Trent covers the same ground. I'll link to some of my previous responses to Alex, since what he said in this recent discussion doesn't advance his side of the argument in any significant way. I also want to add some further comments to what I said in response to him in the past.

You Have To Move From Theory To Fact

Critics of religion and the paranormal are often overly focused on hypotheticals. Too much time in the abstract, too little time in the concrete. They claim a certain prior improbability for miracles, go on and on about how unreliable human memory supposedly is, the problem of bias, the potential for hallucinations, how an overactive imagination often misleads people, etc. That sort of consideration is valid up to a point. But there's also a point where it becomes suspicious, if the facts involved in a particular situation aren't being addressed adequately.

Problems With Attributing Too Much To Demons

Since Christians so often suggest that something or other is demonic, and much of the time they seem to do it with a lot of carelessness, it's worth considering the problems with falsely attributing things to demons. My focus here will be on attributing paranormal activity to demons, but the principles I'll be discussing also have a broader application. I'm not trying to be exhaustive. I'm just providing some examples:

The Death Of Stephen Braude

He died last Saturday. He was a major figure in paranormal research. I learned a lot from him. He had a rare combination of breadth and depth of knowledge of the field, carefulness, and communication skills. He worked at an unusually high level in a context that's unusually difficult, one that's been neglected and is often despised, despite being so important. One of the ways you can measure somebody's significance is how often you wanted to hear from him in important contexts. There were many times over the years when a paranormal issue came up, and I wanted to hear from Stephen Braude.

You can find him referred to in a lot of places in our archives, by me and by others who have posted here. Here's a Psi Encyclopedia article that provides an overview of his life and paranormal work. I've often recommended his book The Gold Leaf Lady (Chicago, Illinois: The University of Chicago Press, 2007) as an introduction to the paranormal. I'd still recommend it as a good place to start, both in terms of an introduction to the paranormal and as an introduction to Braude. Here's a video he participated in around the time the book came out. It's about fifteen minutes long and will provide you with an overview of Braude's background and the book. I've also linked this video in the past, in which Braude discusses some of the paranormal cases he studied the most, like the Ted Serios case. During the last several years of his life, Braude did some interviews about various paranormal topics with Jeffrey Mishlove. You can find them by running a search with Braude's name at Mishlove's YouTube channel.

A Response To Tony Cornell And Ben Machell Regarding The Enfield Poltergeist

Ben Machell recently published a book about the paranormal that's focused on the late paranormal researcher Tony Cornell, titled Chasing the Dark (New York, New York: Grand Central Publishing, 2025). I found Ben's book to be good for the most part and would recommend it as a resource on the paranormal and on Cornell in particular. But its material on Enfield is bad enough to warrant a response.

How Close, And Yet How Far Apart, Were The Worlds Of The Familiar And The Extraordinary

Guy Playfair wrote about an occasion when he was inside the Hodgsons' house while investigating the Enfield Poltergeist. He's contrasting the paranormal events inside the house to what was going on with the people walking by outside, who were focused on other things:

"It was late afternoon, and commuters were going home from the station, snatches of their conversation drifting through the window. Once again I was reminded of how close, and yet how far apart, were the worlds of the familiar and the extraordinary." (This House Is Haunted [United States: White Crow Books, 2011], 50)

Skeptical Myths About The Enfield Poltergeist

There's a constant stream of new videos, podcasts, articles, and other material coming out about the Enfield case. There are certain skeptical misrepresentations that are recurring themes. I've addressed many objections to the case here and elsewhere over the years, but my material has been scattered across a lot of locations. I want to gather in one place some concise responses to particular objections, including some of the most common ones, with links to lengthier responses for those who are interested.

The objections vary a lot in their quality, but they're ones I think are worth responding to because of their popularity or for whatever other reason. Sometimes an objection is inaccurate because it's assigned too much significance to one degree or another, even though it would be accurate if kept in proportion. Since some otherwise valid objections seem to often be taken out of proportion, that's one of the problems I want to address here.

This post is meant to give people a better understanding of the case, whether as a cure for the myths after encountering them or as an inoculation before encountering them in the future. I'm not trying to resolve every issue here. You can read my other posts on Enfield, like the ones linked above, for more.

Each myth will be summarized in bold print, followed by a response. I'll probably add responses to more myths as time goes on. Below is a list of each one, with a link that will take you to the relevant section of the post.

Christians Need To Get Better At Addressing Near-Death Experiences

Here's something I recently posted in a YouTube thread on the subject:

Jacques Vallee On UFOs And "Satan's Toys"

He was recently interviewed by Ross Coulthart, and the subject of the demonic explanation of UFOs came up. Coulthart asked about the widespread reports that Christians (apparently primarily or exclusively Evangelicals) in the United States government have tried to shut down UFO research on the basis that UFOs are demonic and that we shouldn't do further research into them. Coulthart and Vallee both dismiss that sort of reasoning, comparing it to refusing to investigate a crime because it involves evil. I agree with them that even if the demonic hypothesis were true, the government and other people should still research UFOs and, in fact, should research them a lot. For more on the subject, see here. What I want to do in this post is focus on some other comments Coulthart and Vallee made while addressing the issue of demonic activity.