In the case of the other miracles Ammon assumes a kind of Occasionalism, in the sense that it may have pleased the Divine Providence “to fulfil in fact the confidently spoken promises of Jesus, and in that way to confirm His personal authority, which was necessary to the establishment of His doctrine of the Divine salvation.” In most cases, however, he is content to repeat the rationalistic explanation, and portrays a Jesus who makes use of medicines, allows the demoniac himself to rush upon the herd of swine, helps a leper, whom he sees to be suffering only from one of the milder forms of the disease, to secure the public recognition of his being legally clean, and who exerts himself to prevent by word and act the premature burial of persons in a state of trance. The story of the feeding of the multitude is based on some occasion when there was “a bountiful display of hospitality, a generous sharing of provisions, inspired by Jesus’ prayer of thanksgiving and the example which He set when the disciples were inclined selfishly to hold back their own supply.” The story of the miracle at Cana rests on a mere misunderstanding, those who report it not having known that the wine which Jesus caused to be secretly brought forth was the wedding‐gift which he was presenting in the name of the family. As a disciple of Kant, however, Ammon feels obliged to refute the imputation that Jesus could have done anything to promote excess, and calculates that the present of wine which Jesus had intended to give the bridal pair may be estimated as equivalent to not more than eighteen bottles.(59) He explains the walking on the sea by claiming for Jesus an acquaintance with “the art of treading water.” Only in regard to the explanation of the resurrection does Ammon break away from rationalism. He decides that the reality of the death of Jesus is historically proved. But he does not venture to suppose a real reawakening to life, and remains at the standpoint of Herder. But the way in which, in spite of the deeper view of the conception of miracle which he owes to Kant, he constantly falls back upon the most pedestrian naturalistic explanations, and his failure to rid himself of the prejudice that an actual, even if not a miraculous fact must underlie all the recorded miracles, is in itself sufficient to prove that we have here to do with a mere revival of rationalism: that is, with an untenable theory which Strauss’s refutation of Paulus had already relegated to the past.