4. The same general point of view finds expression sometimes in non-Romanist quarters. For example, J. Arthur Hill, The Hibbcrt Journal, October, 1906, vol. V, p. 118, writes as follows: "Christ's miracles and resurrection were objective phenomena, and Christianity was based upon them. . . . But belief in Chris- tianity has gradually crumbled away because there has been no continuance of well-attested cognate facts. The Catholic miracles and ecstasies make belief easier for one section of Christianity; but Protestantism — which cuts off miracles at the end of the Apostolic Times — has committed suicide; by making unique events of its basic phenomena it has made continued belief in them im- possible." On this view no man can believe in miracles who has not himself witnessed miracles. Testimony is discredited out of hand; man believes only what he has seen. Must we not go further on this ground? Can a man continue to believe in miracles unless he continues to see them? Is not memory itself a kind of testimony? Must not there be a continuous miracle in order to support continuous faith ? We cannot thus chop up the continuity of life, whether of the individual or of the race, in the interests of continuous miracle. Granted that one or the other must be continuous, life or miracle; but both need not be.
ROMAN CATHOLIC MIRACLES 259
5. Above, pp. 17 ff., 61 ff.
6. Romische Geschichte, I, p. 181.
7. Wnnderglaube im Heidentum und in der alien Kirche, 1901, p. 101.
8. Op. cit., pp. 56-57.
9. Loc. cit.
10. Monasticism and the Confessions of Augustine, E. T., p. 123.
11. History of Dogma, E. T., vol. V, p. 172, note 1.
12. The City of God, book XXI, chap. IV (Post-Nicene Fathers, vol. II, p. 458).
13. De cur a pro mortuis gerenda, c. 12 : 15 (Migne, vol. VI, pp. 602 f.).
14. Dialog., IV, 36 (Migne, vol. Ill, p. 384 A).
15. Philopseudes, 25 (The Works of Lucian of Samosata, trans- lated by H. W. Fowler and F. G. Fowler, vol. Ill, 1905, p. 244).
16. Die christliche Legende des Abendlandes, 1910, p. 111.
17. The Catholic Encyclopedia, vol. X, 191 1, p. 130.
18. Les Legendes Hagiographiques, 1905, p. 210.
19. Eellenistische W under erzahlun gen, 1906, p. 6.
20. Eusebius, The Preparation for the Gospel, 11 : 37 (E. T. by E. H. Gifford, vol. Ill, pp. 610 f.), quotes it from Plutarch's treatise On the Soul. Plutarch is speaking of his friend Antyllus. He writes: "For he was ill not long ago, and the physician thought that he could not live; but having recovered a little from a slight collapse, though he neither did nor said anything else showing de- rangement, he declared that he had died and had been set free again, and was not going to die at all of that present illness, but that those who had carried him away were seriously reproved by their Lord; for, having been sent for Nicandas, they had brought him back instead of the other. Now, Nicandas was a shoe-maker, be- sides being one of those who frequent the palustrse, and familiar and well-known to many. Wherefore the young men used to come and mock him, as having run away from his fate, and as having bribed the officers sent from the other world. It was evident, how- ever, that he was himself at first a little disturbed and disquieted; and at last he was attacked by a fever and died suddenly the third day. But this Antyllus came to life again, and is alive and well, and one of our most agreeable friends."
21. Psyche2, 1898, vol. II, p. 364, note.
22. Festschrift Theodor Gomperz dargebracht, usw., 1902.
23. Loc. cit.
23a. Erasmus has some very sensible remarks on the matter
260 NOTES TO LECTURE III