Chapter III: Modern Bible Criticism.--All non-Christian and

some Christian theologians accept the conclusions of the Higher Criticism in their entirety, while many learned divines accept much that is destructive of beliefs that have been held for nearly two millenniums. The critics show that the Bible is not historically true, and explain that "we must turn from external details to the great spiritual truths which underlie them." As observed by the Dean of Canterbury, [318] "they only say that they are not historical; what they mean is that they are not true." The strictly orthodox and the rationalist are at one in agreeing that historic truth is essential to Christianity; that Christianity claims to be built not on ideas, but on facts; and that the far-fetched explanations of the advanced school cannot be accepted. The rationalist, however, finds himself forced to admit the validity of the destructive criticisms, and also finds further grounds for unbelief in the silence of historians, in the manner in which the alleged revelation was transmitted, and in those sober facts which so completely impugn the divinity of Jesus.

Chapter IV.: Comparative Mythology.--The similarity of beliefs, customs, and teachings in ancient religions with those in the Christian religion are as numerous as they are remarkable. These parallels deprive Christianity of any claim to originality, and furnish an explanation of its origin which completely destroys our belief in its truth. The theory of a progressive revelation is the outcome of dire necessity, for the survival of Christianity depends upon its acceptance. This theory is for many and cogent reasons quite untenable. It is not, and cannot be, accepted by the strictly orthodox. The latter endeavour, therefore, to disprove the closeness of the parallels, or, failing this, to prove that they are Christian accretions. Enlightened divines, on the other hand, acknowledge the parallels, and rely upon the theory of progressive revelation to explain them.

Chapter V.: Evolution.--For the benefit of those who may be ill-informed on the subject, the theory of evolution is explained, and convincing proofs of our animal origin are submitted. The theory is generally accepted by the cultured, though much ignorance and prejudice concerning it still prevail. The evolutionary processes are completely at variance with the Bible and with our ideas of God. The Churches as a body do not accept evolution willingly, and are chary in acknowledging its truth in their public utterances. Many of their most distinguished members are, however, evolutionists, and these profess that evolution is helpful to belief. Their arguments are singularly unconvincing. The doctrine of the Fall is untenable.

Chapter VI.: Theistic Proofs.--Many, honestly deeming themselves to be Christians, are in reality either deists or non-Christian theists. The recognised arguments for Theism are the evidences of a First Cause, of design and directivity, and of benevolence. Not one of these is accepted by more than a very small minority of scientific men. The evidence of design and directivity is more apparent than real, while, with regard to benevolence, it would be easier to demonstrate the very reverse. The evidence from religious experience is another argument, which has recently been submitted to the cultured, as a final proof of the existence of the spiritual world. This argument is shown not only to be full of absurdities, but indirectly to furnish natural explanations for much that has hitherto puzzled mankind, and led to belief in the supernatural.