confirming the truth of many traditional positions, compel them in
other cases to set aside the traditional views in favor of some more in
accord with the facts in the case. It may be difficult to state all
the causes responsible for the differences in the conclusions of these
two classes of critics. However, the writings of some scholars in the
former class seem to show that the authors are influenced, to some
extent at least, by the fear that further concessions would affect the
Christian theory of inspiration. Another cause may be found in the
fact that the present generation of Old Testament scholars received its
training largely at the hands of those accustomed to the traditional
viewpoint; the influence of this early training manifests itself to
some extent in the present attitude. A more important cause, however,
is supplied by the nature of the evidence upon the basis of which these
critical questions must be settled. Mathematical demonstration is
impossible in very many cases. The critic must be qualified to
estimate probabilities, and various degrees of probability, depending
upon the nature of the grounds on which it rests. In the nature of the
case, the personal element enters into the estimate of the degree of
probability. What to some may appear a high degree of probability, or
amount to practical certainty, may to another investigator, perhaps
less familiar with {85} the facts in the case, appear of less value and
lead him to reject the conclusion entirely. As long as this condition
of affairs continues--and there is no reason to suppose that it ever
will be otherwise--perfect agreement among critical investigators need
not be expected; but a fair and thorough examination of the facts by
all must be insisted upon.

It is not necessary to enlarge upon the views of the traditional class
of critics, for theirs are the views with which most Christians now
living have been familiar since their childhood. In order to
understand, however, the bearing of the nontraditional criticism upon
the Christian view of the Old Testament it is necessary to consider the
most important conclusions of the nontraditional class of evangelical
criticism; and to these conclusions we may now turn our attention.

1. Modern criticism has placed into clearer light the progressive
character of Old Testament revelation. God is the same yesterday,
to-day, and forever, but man has taken many advance steps; and as he
advance