In discussing the subject of prophecy, we are met at the outset by the contention that there is not, and never has been, any real foretelling of future events beyond that which is possible to natural prescience. This is the view of Kuenen, Prophets and Prophecy in Israel. Pfleiderer, Philos. Relig., 2:42, denies any direct prediction. Prophecy in Israel, he intimates, was simply the consciousness of God’s righteousness, proclaiming its ideals of the future, and declaring that the will of God is the moral ideal of the good and the law of the world’s history, so that the fates of nations are conditioned by their bearing toward this moral purpose of God: “The fundamental error of the vulgar apologetics is that it confounds prophecy with heathen soothsaying—national salvation without character.” W. Robertson Smith, in Encyc. Britannica, 19:821, tells us that “detailed prediction occupies a very secondary place in the writings of the prophets; or rather indeed what seem to be predictions in detail are usually only free poetical illustrations of historical principles, which neither received nor demanded exact fulfilment.” As in the case of miracles, our faith in an immanent God, who is none other than the Logos or larger Christ, gives us a point of view from which we may reconcile the contentions of the naturalists and supernaturalists. Prophecy is an immediate act of God; but, since all natural genius is also due to God’s energizing, we do not need to deny the employment of man’s natural gifts in prophecy. The instances of telepathy, presentiment, and second sight which the Society for Psychical Research has demonstrated to be facts show that prediction, in the history of divine revelation, may be only an intensification, under the extraordinary impulse of the divine Spirit, of a power that is in some degree latent in all men. The author of every great work of creative imagination knows that a higher power than his own has possessed him. In all human reason there is a natural activity of the divine Reason or Logos, and he is “the light which lighteth every man”_ (John 1:9)_. So there is a natural activity of the Holy Spirit, and he who completes the circle of the divine consciousness completes also the circle of human consciousness, gives self-hood to every soul, makes available to man the natural as well as the spiritual gifts of Christ; _cf.__ John 16:14—_“he shall take of mine, and shall declare it unto you.” The same Spirit who in the beginning “brooded over the face of the waters”_ (Gen. 1:2)_ also broods over humanity, and it is he who, according to Christ’s promise, was to “declare unto you the things that are to come”_ (John 16:13)_. The gift of prophecy may have its natural side, like the gift of miracles, yet may be finally explicable