It must be evident that the total view of the universe which the acceptance of the doctrine of evolution implies, has had effect in the diminution of the acuteness of the question concerning miracles. It certainly gives to that question a new form. A philosophy which asserts the constant presence of God in nature and the whole life of the world, a criticism which has given us a truer notion of the documents which record the biblical miracles, the reverent sense of ignorance which our increasing knowledge affords, have tended to diminish the dogmatism of men on either side of the debate. The contention on behalf of the miracle, in the traditional sense of the word, once seemed the bulwark of positive religion, the distinction between the man who was satisfied with a naturalistic explanation of the universe and one whose devout soul asked for something more. On the other hand, the contention against the miracle appeared to be a necessary corollary of the notion of a law and order which are inviolable throughout the universe. Furthermore, many men have come of themselves to the conclusion for which Schleiermacher long ago contended. Whatever may be theoretically determined concerning miracles, yet the miracle can never again be regarded as among the foundations of faith. This is for the simplest of reasons. The belief in a miracle presupposes faith. It is the faith which sustains the miracle, and not the miracle the faith. Jesus is to men the incomparable moral and spiritual magnitude which he is, not on the evidence of some unparalleled things physical which it is alleged he did. Quite the contrary, it is the immediate impression of the moral and spiritual wonder which Jesus is, that prepares what credence we can gather for the wonders which it is declared he did. This is a transfer of emphasis, a redistribution of weight in the structure of our thought, the relief of which many appreciate who have not reasoned the matter through for themselves.