hypothesis.  The center of gravity of their thinking is in the theoretical, not in the religious; in reason, not in faith.  Supremely satisfied with its self-constituted authority, the mind thinks itself competent to criticize the Bible, the thinking of all the centuries, and even Jesus Christ Himself.  The followers of this cult have their full share of the frailties of human nature.  Rarely, if ever, can a thoroughgoing critic be an evangelist or even evangelistic; he is educational.  How is it possible for a preacher to be a power of God, whose source of authority is his own reason and convictions?  The Bible can scarcely contain more than good advice for such a man.”

In Volume 2 of “Fundamentals” (page 84), Sir Robert Anderson has this to say: 

“The effect of this ‘Higher Criticism’ is extremely grave.  For it has dethroned the Bible in the home, and the good old practice of ‘family worship’ is rapidly dying out.  And great national interests also are involved.  For who can doubt that the prosperity and power of the nations of the world are due to the influence of the Bible upon the character and conduct?  Races of men who for generations have been taught to think for themselves in matters of the highest moment will naturally excel in every sphere of effort or of enterprise.  And more than this, no one who is trained in the fear of God will fail in his duty to his neighbour, but will prove himself a good citizen.  But the dethronement of the Bible leads practically to the dethronement of God; and in Germany and America, and now in England, the effects of this are declaring themselves in ways, and to an extent, well fitted to cause anxiety for the future.”

The experience of Rev. Paul Kanamori, known as the “Japanese Billy Sunday” furnishes an excellent illustration of the chilling effect of higher criticism.  He was converted when a student and, after a period of preaching, became a professor in a theological seminary in Japan.  Dr. Robert E. Speer, in a preface to a published sermon of Mr. Kanamori, thus describes the great evangelist’s temporary retirement from the ministry and its cause: 

“He began to read upon the most recent German theology, with the result that he was completely swept off his feet by the rationalistic New Theology, Higher Criticism, etc.  Not long after that he published his new views under the title, ’The present and future of Christianity in Japan,’ and retired from the ministry....  He remained in this state of spiritual darkness for twenty years, until the death of his wife brought him and his children into great trouble, but after passing through these deep waters he came out again with a clear and firm belief in the old-fashioned gospel” ("The Three-Hour Sermon,” page 8).

Since Mr. Kanamori’s return to the ministry he has been the means of leading nearly fifty thousand Japanese to Christ—­probably more than the total number of souls brought into the Church by all the higher critics combined.