There are a number of reasons why the orthodox view of Christ has not been entirely overthrown by the new criticism. First, the great body of Christians which constitute the Catholic Church have been preserved in the orthodox faith of Christ by the protecting aegis afforded by the authority of that Church. Recognizing the church as superior to the written word, alike its custodian and interpreter, and accepting the meaning which the church attaches to the Bible as infallible, Catholics, I say, have been preserved from the faith-shattering effects of the New Criticism. Second, the criticism has been conducted, in the main, and especially in the early stages of it, in the German language, and hence has been largely confined to the German nation. Third, the discussion wherever it has taken place has been carried on over the heads of the laity; it has not been within their reach, hence to a large extent it has been without effect upon them--an "attack that has failed." But in each case, let it be remembered, its non-effect is the result of not coming in contact with it. In one case it has been kept away from the people by the authority of the church; in the other through the inability of the laity, outside of Germany, to understand the language in which the attack was written; and thirdly, through the inability of the masses to bring the necessary scholarship to the investigation. But, on the other hand, if to attract to itself a large following, both among clergymen and laity, and especially among scholars; if to modify prevailing orthodox opinion concerning the historical character of the Old Testament, and force concessions respecting the character at least of some parts of the Christian documents; if to permeate all Christendom--the Catholic Church perhaps excepted--with doubt concerning the divinity of Christ, and to threaten in the future the faith of millions of Christians--if to do this is to succeed, then the new criticism is succeeding, for that is what it is doing. Forty years ago it was the complaint of German orthodox writers that this German neology, as the new criticism is sometimes called, had left "No objective ground or standpoint," on which the believing theological science can build with any feeling of security. [28] "Nor," says the same authority, "is the evil in question confined to Germany. The works regarded as most effective in destroying the historical faith of Christians abroad, have received an English dress, and are, it is to be feared, read by persons very ill-prepared by historical studies to withstand their specious reasonings, alike in our country and in America. The tone, moreover, of German historical writings generally is tinged with the prevailing unbelief; and the faith of the historical student is likely to be undermined, almost without his having his suspicions aroused, by covert assumptions of the mythical character of the sacred narrative, in works professing to deal chiefly, or entirely