nature; in all four Gospels, as in the whole New Testament, He appears clearly as a supernatural Person.[1]
But what is meant by a “supernatural Person”; what is meant by the supernatural?
The conception of the “supernatural” is closely connected with that of “miracle”; a miracle is the supernatural manifesting itself in the external world. But what is the supernatural? Many definitions have been proposed. But only one definition is really correct. A supernatural event is one that takes place by the immediate, as distinguished from the mediate, power of God. The possibility of the supernatural, if supernatural be defined in this way, presupposes two things—it presupposes (1) the existence of a personal God, and (2) the existence of a real order of nature. Without the existence of a personal God, there could be no purposive entrance of God’s power into the order of the world; and without the real existence of an order of nature there could be no distinction between natural events and those that are above nature—all events would be supernatural, or rather the word “supernatural” would have no meaning at all. The distinction between “natural” and “supernatural” does not mean, indeed, that nature is independent of God; it does not mean that while God brings to pass supernatural events, natural events are not brought to pass by Him. On the contrary, the believer in the supernatural regards everything that is done as being the work of God. Only, he believes that in the events called natural, God uses means, whereas in the events called supernatural He uses no means, but puts forth His creative power. The distinction between the natural and the supernatural, in other words, is simply the distinction between God’s works of providence and God’s work of creation; a miracle is a
- ↑ Compare History and Faith, 1915, pp. 5f.
