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74 the actual circumstances of the writer. Hence that revolution in the conception of a prophet which has been described, and which is so apparent in the recent work of Dean Farrar and his associates on that subject.

Such, then, is the series of changes which the higher criticism, literary and historical, has induced in our estimate of the books of Scripture. It is not surprising that an increasing number of Christians are coming to regard the Old Testament as a collection of documents which were not intended for their use; to whose fate, therefore, Christianity can afford to be indifferent. Many would retain their veneration for it on the ground of its ethical and spiritual value; but, in that case, it is obviously expedient to make considerable expurgations; such selected or expurgated editions are, indeed, beginning to appear. As the Bible stands, the grave defects of its contents, its crude and repulsive picture of the deity, and its malodorous details and perverse ideals of conduct, together with the light which modern criticism has thrown upon its composition and historical value, may be thought to outweigh any ethical usefulness it may have for humanity. And when such a selection has been made, it will still be incontestable that the documents will have no higher title to inspiration than the Scriptures of Confucianism, Buddhism, Brahminism, and Zoroastrianism.

Not very many years ago astronomers were startled by the theory that the sun moved rapidly through space. The motion of the stars had been observed, and, the analogy having been extended to our sun, it was found to be drifting rapidly towards Hercules and Lyra. At the present day astronomers have so far recovered from the shock of the discovery that they are prepared to demonstrate a priori that the sun must move; that, if their predecessors had only calculated the effect of the law of gravitation upon our system, they would have seen that the sun would have collided with $$a$$ Centauri ages ago, if it were not on the move; rapid motion was just what we ought to expect. The change of attitude on the part of Biblical theologians is not unlike that of the astronomers. The critical theory met, at first, with a resistance which only theologians