notion of miracles as "the personal intervention of God into the chain of cause and effect," in which he is the constant vital element. If an event deemed miraculous is ever ascribed, as of old, to "the finger of God," the reality behind the phenomenon is simply a higher or a stronger power of life than is recognized in an event of a common type--life that is one with the infinite and universal Life, "Life that in me has rest, As I, undying Life, have power in Thee." FOOTNOTES: [34] 1 John i. 2. VI VI SYNOPSIS.--The question, both old and new, now confronting theologians.--Their recent retreat upon the minimum of miracle.--The present conflict of opinion in the Church.--Its turning-point reached in the antipodal turn-about in the treatment of miracles from the old to the new apologetics.--Revision of the traditional idea of the supernatural required for theological readjustment. The present line of thought has now reached the point where an important question confronts us,--a question not wholly new. Within the memory of living men theologians have been compelled to ask themselves: What if the geologists should establish facts that contradict our Biblically derived doctrine that the universe was made in a week? Again have they been constrained to put to themselves the question: What if the evolutionists should supersede our doctrine that the creation is the immediate product of successive fiats of the Creator by showing that it came gradually into existence through the progressive operation of forces immanent in the cosmos? Still again have they had to face the question: What if modern criticism by the discovery of demonstrable errors in the Sacred Writings should fault our doctrine that, as the Word of God, the Bible is free from all and every error? In every instance the dreaded concession, when found at length to be enforced by modern learning, has been found to bring, not the loss that had been apprehended, but clear gain to the intellectual interests of religion. Now it is this same sort of question which returns with the uncertainties and difficulties widely felt in the Church to be gathering over its hitherto unvexed belief in miracles as signs of a divine activity more immediate than it has recognized in the regular processes of Nature.