question of cosmic criticism about the nature of the event as of literary criticism about the nature of the story. Some stories are told much more seriously than others. But apart from this, I shall not attempt here any definite differentiation between them. I shall not do so for a practical reason affecting the utility of the proceeding; I mean the fact that in a practical sense the whole of this matter is again in the melting pot, from which many things may emerge moulded into what rationalism would have called monsters. The fixed points of faith and philosophy do indeed remain always the same. Whether a man believes that fire in one case could fail to burn, depends on why he thinks it generally does bum. If it burns nine sticks out of ten because it is its nature or doom to do so, then it will burn the tenth stick as well. If it burns nine sticks because it is the will of God that it should, then it might be the will of God that the tenth should be unburned. Nobody can get behind that fundamental difference about the reason of things; and it is as rational for a theist to believe in miracles as for an atheist to disbelieve in them. In other words there is only one intelligent reason why a man does not believe in miracles and that is that he does believe in materialism. But these fixed points of faith and philosophy are things for a theoretical work and have no particular place here. And in the matter
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St. Francis of Assisi
