Augustine, who declares that “Dei voluntas rerum natura est,” defines the miracle in De Civitate Dei, 21:8—“Portentum ergo fit non contra naturam, sed contra quam est nota natura.” He says also that a birth is more miraculous than a resurrection, because it is more wonderful that something that never was should begin to be, than that something that was and ceased to be should begin again. E. G. Robinson, Christ. Theology, 104—“The natural is God’s work. He originated it. There is no separation between the natural and the supernatural. The natural is supernatural. God works in everything. Every end, even though attained by mechanical means, is God’s end as truly as if he wrought by miracle.” Shaler, Interpretation of Nature, 141, regards miracle as something exceptional, yet under the control of natural law; the latent in nature suddenly manifesting itself; the revolution resulting from the slow accumulation of natural forces. In the Windsor Hotel fire, the heated and charred woodwork suddenly burst into flame. Flame is very different from mere heat, but it may be the result of a regularly rising temperature. Nature may be God’s regular action, miracle its unique result. God’s regular action may be entirely free, and yet its extraordinary result may be entirely natural. With these qualifications and explanations, we may adopt the statement of Biedermann, Dogmatik, 581-591—“Everything is miracle,—therefore faith sees God everywhere; Nothing is miracle,—therefore science sees God nowhere.”