nother 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.

Again, higher criticism, as a process of study, is not confined to the
study of the Bible. It was applied to extra-biblical books long before
there was any thought of applying it to the Old or New Testament.
Eichhorn,