Again: "Yet another fallacy of the higher critics is found in their teachings concerning the Biblical miracles. If the hypothesis of evolution is applied to the Scriptures consistently, it will lead us to deny all the miracles which they record."...
And: "Among the higher critics who accept some of the miracles there is a notable desire to discredit the virgin birth of our Lord, and their treatment of this event presents a good example of the fallacies of reasoning by means of which they would abolish many of the other miracles."
Professor Reeve, in a strong article in Volume 3 of "Fundamentals" (pages 98, 99) tells us of his own excursion into the fields of higher criticism, of his disappointment and of his glad return to the interpretations of the Bible that are generally accepted. Speaking of his first impressions, he says:
"The critics seemed to have the logical things on their side. The results at which they had arrived seemed inevitable. But upon closer thinking, I saw that the whole movement, with its conclusion, was the result of the adoption of the hypothesis of evolution."...
"It became more and more obvious to me that the great movement was entirely intellectual, an attempt in reality to intellectualize all religious phenomena. I saw also that it was a partial and one-sided intellectualism, with a strong bias against the fundamental tenets of Biblical Christianity. Such a movement does not produce that intellectual humility which belongs to the Christian mind. On the contrary, it is responsible for a vast amount of intellectual pride, an aristocracy of intellect with all the snobbery which usually accompanies that term. Do they not exactly correspond to Paul's word, 'vainly puffed up in his fleshly mind and not holding fast the head, etc.' They have a splendid scorn for all opinions which do not agree with theirs. Under the spell of this sublime contempt they think they can ignore anything that does not square with their evolutionary 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."