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, who first applied the term to Old Testament study, has this to say: "I have been obliged to bestow the greatest {77} amount of labor on a hitherto entirely unworked field: the investigation of the inner constitution of the separate books of the Old Testament by the aid of the higher criticism, _a new name to no humanist_."[6]