Some pious Christians, feeling the force of arguments such as these, contend that Christ's promises to believers do indeed apply to all time; that supernatural manifestations have not ceased; and that, when there is no exercise of the supernatural in the visible Church of Christendom, it is owing to lack of faith. "Can you give me," asks Father Ignatius, [33] "one single text in Holy Scripture to prove that miracles and visions are to cease with the apostles? When we hear, in all directions, of the supernatural being manifested, we need not wonder, for we are living in a day which demands supernatural manifestations more than any other epoch in the Christian Church." BELIEF IN MIRACLES ESSENTIAL. The old argument in support of miracles and inspiration was clearly vitiated by its circular nature, for it was to the effect that miracles were true because asserted to be so in the Bible, which was the inspired word of God, and that the Bible was inspired because the miracles proved it to be so. This argument is gradually being dropped, and I have only alluded to it to show how much importance used to be, and, for the matter of that, still is, attached to miracles, as proving the truth of the Bible. Butler, Paley, Mansel, Mozley, Farrar, Westcott, Liddon, and a host of other authorities, could not conceive that revelation could be made in any other way than by miracles, and felt that without them Christianity would be proved false and overthrown. Such also appears to be the opinion of the majority of our living dignitaries. On the other hand, the minority, which we may take to be represented by the able writers in Contentio Veritatis and elsewhere, maintain that "the time is past when Christianity could be presented as a revelation attested by miracles.... We must accept Christianity, not on the ground of the miracles, but in spite of them.... There has been no special intervention of the Divine Will contrary to the natural order of things." That is, by ruling miracles to be out of court, the new school are able to reconcile the facts of science with the Christian faith. "Our belief in Jesus Christ must be based upon moral conviction; not upon physical wonder." [34] The old school, on the other hand, consider Christianity to be untrue without miracles. "The miraculous element," they say, "cannot be weeded out of the Gospel narratives without altogether impugning the historical value of these documents." [35] They are able to maintain this position, and yet remain believers, by disallowing the facts of science. It is an extraordinary state of affairs, and who can wonder that many of the laity who know of these things are meanwhile fast lapsing into agnosticism? As a matter of fact, no bishop, no clerk in Holy Orders, can honestly retain his preferment unless he believes in miracles. He would have to follow the example of the late Sir Leslie Stephen, and resign. § 2. Miracle Apologetics.