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proceeded with such substantial certainty on the scientific lines of Kuenen and Wellhausen that, whereas Professor Robertson Smith had to leave the Free Church of Scotland in 1881 [1811] for propagating Kuenen's views, before the century was out Canons of the English Church were doing the work with the acquiescence of perhaps six clergymen out of ten; and American preachers were found promoting an edition of the Bible which exhibited some of the critical results to the general reader. Heresy on this score had
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Nevertheless, the professional tendency to compromise (a result of economic and other pressures) keeps most of the ecclesiastical critics far short of the outspoken utterances of M. M. Kalisch, who in his Commentary on Leviticus (1867-72) repudiates every vestige of the doctrine of inspiration. [1812] Later clerical critics, notably Canon Driver, use language on that subject which cannot be read with critical respect. [1813] But among students at the end of the century the orthodox view was practically extinct. Whereas the defenders of the faith even a generation before habitually stood to the
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the conception of prophecy as prediction has now become meaningless as regards the so-called Mosaic books; and the constant disclosure of interpolations and adaptations in the others has discredited it as regards the
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themselves. For the rest, much of the secular history still accepted is tentatively reduced to myth in the Geschichte Israels of Hugo Winckler (1895-1900). The peculiar theory of Dr. Cheyne is no less
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with the usual pretence by professional orthodoxy that the innovating criticism had been disposed of; but no real refutation has ever taken place. Where Baur reduced the genuine Pauline epistles to four, the last years of the century witnessed the advent of Van Manen, who, following up earlier suggestions, wrought out the thesis that the epistles are all alike supposititious. This may or may not hold good; but there has been no restoration of traditionary faith among the mass of open-minded inquirers. Such work as Zeller's Contents and Origin of the Acts of the Apostles (1854), produced in Baur's circle, has substantially held its ground; and such a comparatively
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book of the next generation as Weizsäcker's Apostolic Age (Eng. tr. of 2nd ed. 1893) leaves no doubt as to the untrustworthiness of the Acts. Thus at the close of the century the current professional treatises indicated a
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Christianity stripped not only of all supernaturalism, and therefore of the main religious content of the historic creed, but even of credibility as regards large parts of the non-supernaturalist narratives of its sacred books. The minute analysis and collocation of texts which has occupied so much of critical industry has but made clearer the extreme precariousness of every item in the records. The amount of credit for historicity that continues to be given to them is demonstrably unjustifiable on scientific grounds; and the stand for a
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Christianity without dogma