been made accessible to the public by the work of Eberhard Schrader: "Die Keilinschriften und das Alte Testament" ("Cuneiform Inscriptions and the Old Testament"), Giessen, 1872.

§ 4. Providence, Hearing of Prayer, and Miracles. Before we enter into the special christological realm, we have yet to glance at the realm of the more common relations between God and the creature, as they have found, in faith in a divine providence, in hearing of prayer, and in divine miracles, their reflection in Christian consciousness.

It is true, we had to discuss the chief basis of an understanding in this matter when treating of the position of the Darwinian theories in reference to theism in general; but we have a double reason for entering again into the consideration of the concrete form which this faith has obtained in Christianity.

One reason is the fact, that faith in a special providence of God, in a hearing of prayer, and in a connection of the human history of salvation with miracles, forms a very essential part of the Christian view of the world and of Christian religiousness. All Holy Scripture is interwoven with assurances of a providence of God, going even into details; with the most distinct and solemn promises of the hearing of our prayers; and with the most emphatic reference to the miracles which it relates. The Lord himself not only found all these doctrines, and left them untouched, but he developed them in the most pregnant way, and brought them into the most intimate connection with the quintessence and centre of his doctrine. According to his teaching,

a sparrow shall not fall to the ground without the will of your heavenly Father; but the very hairs of your head are all numbered." He encourages us to pray, with the words: "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you;" and he proves himself to be the Redeemer, through signs and wonders, and refers to the greatest sign which was to be manifested in him-the sign of the resurrection.

The other reason for entering upon the discussion of these questions, lies in the incredible thoughtlessness with which a great part of modern educated people, even of such men as do not at all wish to abandon faith in a living God, permit themselves to be governed by the leaders of religious infidelity, and to be defiled and robbed of everything, which belongs to the nature of a living God. By many, it is considered as good taste, and as an indispensable sign of deep scientific learning and high education, and it forms a seldom contested part of correspondence in newspapers, which have for their public a wide circle of educated people, that in referring to the inviolableness of the laws of nature they declare faith in a special providence of God to be a view long ago rejected, and which is only consistent with half-civilized individuals; that they look down with a compassionate and self-conscious smile upon the egoistic implicit faith of congregations who still pray for good harvest-weather, and see in the damage done by a hailstorm a divine affliction; that they criticise it as a sad token of ecclesiastical darkness, when even churchauthorities order such prayers in case of wide-spread calamities; that they fall into a passion over the narrow

ness and the dulling influence of pedagogues who see in the histories which they relate to their pupils or put into their hands for reading, the government of an ethical order of the world which goes a little farther than the rule that he who deceives injures his good name, and he who gets intoxicated injures his health; that they give a man who still believes in the resurrection of Jesus, to understand that he has not yet learned the first elements of the theory of putrefaction and perishableness. That the adversaries of faith in a God thus express themselves, and try to conquer as much ground as possible for their frosty doctrine, is certainly quite natural; but that even advocates of theism should permit such stuff to be presented to them, and can keep silent in regard to it-nay, that even preachers offer it to their congregations as ordinary Sabbath edification, and that their hearers can gratefully accept it-is certainly a suggestive and alarming evidence of the rapidity with which, in many men who still do not wish consciously and certainly to be thought godless (i.e., to be separated from God), their connection with the source of light and life is decreasing, and of how strongly the fear that they may be looked upon as unscientific and imperfectly educated, overbalances the fear of losing the living God and Father, and therewith the support of both mind and life.

Now, that this faith in a special providence, in a hearing of prayer, and in divine miracles, forms an essential part of Christian religiousness, we do not need to show more in detail; it is an established historical fact, and an object of direct Christian knowledge. On the other hand, we have still to say a word concerning

that which, on the part of those just described, is so strongly contested; namely, about the scientific worth of such a faith, and also about its reconcilableness with the Darwinian theories.

In the first place, as to the faith in a special providence of God, and, in connection with it, as to the possibility of a hearing of human prayer, such a faith is by itself the inevitable consequence of all theism; nay, it is precisely identical with theism; it is that which makes theism theism, and distinguishes it from mere deism-i.e., from an idea of God, which merely makes God the author of the world, and lets the world, after it was once created, go its own way. Now, the theistic idea of God, which sees the Creator in an uninterrupted connection with his creation, is in itself the more scientific one: for a God who, although the author of the world, would not know how to find, nor intend to find, a way of communication with his creation, would certainly be an idea theologically inconceivable. We should, therefore, still have to adhere to the idea of a special providence of God, even if in our discursive reasoning and exact investigation of the processes in the world we should not find a single guide referring us to the scientific possibility of such a direct and uninterrupted dependence of the world on its author. We should then have simply to declare a conviction of the providence of God to be a postulate of our reasoning, which is given with the idea of God itself; and would just as little call this conviction unscientific on account of the fact, that we are not able to show the modalities of divine providence, as in reference to the exact sciences we should contest the character of their scien

tific value on account of the fact, that they are no longer able to give us an answer exactly where our questions become most important and interesting.

But the ways in which we are able to realize scientifically the idea of a divine providence are, indeed, not entirely closed for us. We have several of them; one starts from the idea of God, others from the empiric created world.

It belongs to the idea of God, that we have to think of the sublimity of God over time and space, of his eternity and omnipresence, in such a way that God, in his being, life, and activity, does not stand in time nor within any limits or differences of space, but absolutely above time and above all limits and differences of space; that he is present in his world everywhere and at any time. He who objects to this, can only do it with weapons to which we have to oppose the objection which the adversaries of the Christian idea of God so often raise against it—namely, the objection of a rejectable anthropomorphism. In contesting the possibility of the idea of an uninterrupted presence of a personal and living God in the entire realm of the universe, the adversaries seem to permit themselves to be daunted by the difficulty which is offered to man in controlling the realms of his own activity. The greater such a realm, the more difficult becomes a comprehensive survey, the more the human influence has to restrict itself to the greater and more common and to neglect the little and single. The more removed is the past which helps to constitute the circumstances of the present, the greater is the human ignorance and oblivion; the more removed is the future, the greater is the human incapability of