The question arises, "How, then, do the majority of our spiritual guides regard the accounts of miracles in the Bible?" Broadly speaking, miracles are divided by them into three classes--(1) mythical, but containing spiritual truths; (2) explicable naturally; (3) historical and vital. Should their views be of a very advanced type, all the miracles will be relegated to the first two classes. If advanced, but not quite so much advanced, the fundamental miracles of the Incarnation, Resurrection, and Ascension will be taken into the third class; the miracles deemed to be not indispensable, or not serving a useful purpose, being explained away. Continuing to descend the scale of enlightenment, more and more miracles will find their way into the third class, until no miracles alleged to have been performed by Christ himself will be discredited--except, perhaps, those that appear particularly incredible or useless, such as sending devils into swine, turning water into wine, or withering a fig tree. Regarding the miracles alleged to have been performed by the Apostles we hear very little. Concerning the Old Testament miracles, however, opinions are freely expressed, and range between those of the Broad Church, who consider the miracles all belong to the first two classes, and those of the strictly orthodox, who maintain all the miraculous events to be facts, on the principle that, whether the whale swallowed Jonah or Jonah swallowed the whale, they must be true because they are related in the Holy Scriptures--the Scriptures that were accepted as historical by their Lord and Saviour Jesus Christ. People who are the children of Christian parents have been brought up from childhood to a literal acceptance of the miracles, and now they are not only asked to give up the convictions so sedulously implanted while their minds were most receptive, but to choose between the conflicting views of the expounders of God's word.