The ethical character of the theological change will perhaps be most obvious in the field of Biblical study, to which the present subject belongs. The traditional solution of such moral difficulties in the Old Testament as commands, ostensibly divine, to massacre idolaters has been quite discarded. It is no longer the mode to say that deeds seemingly atrocious were not atrocious, because God commanded them. Writers of orthodox repute now say that the _Thus saith the Lord_, with which Samuel prefaced his order to exterminate the Amalekites, must be understood subjectively, as an expression of the prophet's belief, not objectively, as a divine command communicated to him. This great change is a quite recent change. If a personal reference may be indulged, it is not twenty years since the present writer's published protest against "The Anti-Christian Use of the Bible in the Sunday School,"[4] the exhibition to children of some vestiges of heathen superstition embedded in the Old Testament narratives as true illustrations of God's ways toward men, drew forth from a religious journal a bitter editorial on "The Old Testament and its New Enemies." But a great light has since dawned in that quarter. It is no longer deemed subversive of faith in a divine Revelation to hold that the prophet Gad was not infallible in regarding the plague which scourged Jerusalem as sent to punish David's pride in his census of the nation. A significant fact is presented in the comparison of these two aspects of the theological change that has come to pass,--the growing importance of the ethical, and the dwindling importance of the miraculous in the religious thought of to-day. This may reassure those who fear whereto such change may grow. The inner significance of such a change is most auspicious. It portends the displacement of a false by the true conception of supernatural Religion, and the removal thereby of a serious antagonism between Science and Christian Theology, as well as of a serious hindrance of many thoughtful minds from an intelligent embrace of Christianity. FOOTNOTES: [1] Professor W. T. Adeney in the _Hibbert Journal_, January, 1903, p. 302. [2] See the recent new edition of _Supernatural Religion_, "carefully revised." [3] For an earlier statement of this by the present writer, see a discourse on "Miracle and Life," in _New Points to Old Texts_. London: James Clarke & Co., 1889. New York: Thomas Whittaker. [4] _The New Englander_, September, 1884. MIRACLES AND SUPERNATURAL RELIGION I I SYNOPSIS.--The gradual narrowing of the miraculous element in the Bible by recent discovery and discussion.--The alarm thereby excited in the Church.--The fallacy which generates the fear.--The atheistic conception of nature which generates the fallacy.--The present outgrowing of this conception.