Christ and Criticism. 121 graver, objection to "the assured results of modern criticism." That the Lord Jesus Christ identified Himself with the Hebrew Scriptures, and in a very special way with the Book of Moses, no one disputes. And this being so, we must make choice between Christ and Criticism. For if "the critical hy� pothesis" of the Pentateuch be sustained, the conclusion is seemingly inevitable, either that He was not divine, or that the records of His teaching are untrustworthy. Which alternative shall we adopt? If the second, then every claim to inspiration must be abandoned, and agnosticism must supplant faith in the case of every fearless thinker. Inspiration is far too great a question for incidental treatment here; but two remarks with respect to it may not be inopportune. Behind the frauds of Spiritualism there lies the fact, at tested by men of high character, some of whom are eminent as scientists and scholars, that definite communications are received in precise words from the world of spirits.* And this being so, to deny that the Spirit of God could thus communicate truth to men, or, in other words, to reject verbal inspira tion on a priori grounds, betrays the stupidity of systematized unbelief. And, $econdly, it is amazing that any one who regards the coming of Christ as God's supreme revelation of Himself can imagine that (to put it on no higher ground than "Providence") the Divine Spirit could fail to ensure that mankind should have a trustworthy and true record of His mis sion and His teaching. A MORE HOPELESS DILEMMA. But if the Gospel narrative be authentic, we are driven back upon the alternative that He of whom they speak could not be divine. "Not so," the critics protest, "for did He not Himself confess His ignorance? And is not this explained by the Apostle's statement that in His humiliation He emptied Himself of His Deity?" And the inference drawn from this (to *The fact that, as the Christian believes, these spirits are demons who personate the dead, does not affect the argument.
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