No exception is taken to linguistic criticism as a legitimate part of exegesis, but at the mention of higher criticism many good men and women become greatly disturbed, for they seem to look upon it as a handmaid of Satan. A few expressions will illustrate the feeling with which some regard this kind of study: One writer says, "Neither hard times nor higher criticism nor infidelity ... has any effect upon the sale of the Divine Scriptures." He evidently places higher criticism on a par with infidelity. Again: "The so-called higher critics, it is well known, are constantly { 75} trying to shake the faith of the Christian by telling him that the books of the Bible were not written by the men whose names are usually given as the human authors." Another writer declares that the higher critics allege that the Bible is "the off-spring of incompetence and fraud." One more quotation may suffice: "Higher criticism tends invariably ... to absolute rationalism and the discrediting of inspiration." Now, if higher criticism is on a par with infidelity, if it declares the Bible to be the "offspring of incompetence and fraud," if it constantly tries to shake the faith of Christians, if it tends invariably to absolute rationalism and discredits inspiration--if it does these things, then the Christian Church may well look upon it with dread and alarm. Whether or not higher criticism is guilty of the things charged against it will probably appear in the further discussion, for from now on chief emphasis will be placed upon the bearing of the higher criticism on the Christian view of the Old Testament.
First of all, it may be well to define, if possible, the term "higher criticism." It is too often assumed by those who should know better, that the adjective "higher" exhibits the arrogance of those using it, who claim thereby an unwarranted precedence for their methods. This assumption is erroneous, for the adjective is used { 76} simply to distinguish this kind of criticism from the lower or textual criticism, which, since its purpose is to fix the exact text of a book, necessarily precedes the application of the processes of the higher criticism. The designation may be unfortunate, but thus far no clearer or less objectionable substitute has been found. But what is higher criticism? Higher criticism may be defined as a process of scientific investigation for the purpose of determining the origin, original form, and intended value of literary productions. It cannot be emphasized too strongly that higher criticism is nothing more than a process of study or investigation. It is not a set of conclusions respecting the books of the Bible; it is not a philosophical principle underlying the investigation; it is not a certain attitude of mind toward the Bible; it is not a theory of inspiration nor a denial of inspiration. Higher criticism is none of these things. It is simply a process of study to determine certain truths concerning literary productions.