Schleiermacher arranges the miracles in an ascending scale of probability according to the degree in which they can be seen to depend on the known influence of spirit upon organic matter. The most easily explained are the miracles of healing “because we are not without analogies to show that pathological conditions of a purely functional nature can be removed by mental influence.” But where, on the other hand, the effect produced by Christ lies outside the sphere of human life, the difficulties involved become insoluble. To get rid, in some measure, of these difficulties he makes use of two expedients. In the first place, he admits that in particular cases the rationalistic method may have a certain limited application; in the second place he, like Hase, recognises a difference between the miracle stories themselves, retaining the Johannine miracles, but surrendering, more or less completely, the Synoptic miracles as not resting on evidence of the same certainty and exactness. That he is still largely under the sway of rationalism can be seen in the fact that he admits on an equal footing, as conceptions of the resurrection of Jesus, a return to consciousness from a trance‐state, or a supernatural restoration to life, thought of as a resurrection. He goes so far as to say that the decision of this question has very little interest for him. He fully accepts the principle of Paulus that apart from corruption there is no certain indication of death. “All that we can say on this point,” he concludes, “is that even to those whose business it was to ensure the immediate death of the crucified, in order that the bodies might at once be taken down, Christ appeared to be really dead, and this, moreover, although it was contrary to their expectations, for it was a subject of astonishment. It is no use going any further into the matter, since nothing can be ascertained in regard to it.” What is certain is that Jesus in His real body lived on for a time among His followers; that the Fourth Gospel requires us to believe. The reports of the resurrection are not based upon “apparitions.” Schleiermacher’s own opinion is what really happened was reanimation after apparent death. “If Christ had only eaten to show that He could eat, while He really had no need of nourishment, it would have been a pretence—something docetic. This gives us a clue to all the rest, teaching us to hold firmly to the way in which Christ intends Himself to be represented, and to put down all that is miraculous in the accounts of the appearances to the prepossessions of the disciples.”