same composite structure. The differences which the several codes
exhibit are due to modifications which they received in the course of
history as they were variously collected, revised, and passed from
generation to generation.... The Pentateuch, like all the other
historical books of the Bible, is composed of documentary sources,
differing alike in character and age, which critical analysis may still
be able, with greater or less certainty, to distinguish and separate
from one another." [Footnote: _What is the Bible?_ pp. 489-491.]

That such is the fact with respect to the structure of these ancient
writings is now beyond question. And our theory of inspiration must be
adjusted to this fact. Evidently neither the theory of verbal
inspiration, nor the theory of plenary inspiration can be made to fit
the facts which a careful study of the writings themselves bring before
us. These writings are not inspired in the sense which we have commonly
given to that word. The verbal theory of inspiration was only tenable
while they were supposed to be the work of a single author. To such a
composite literature no such theory will apply. "To make this claim,"
says Professor Ladd, "and yet accept the best ascertained results of
criticism, would compel us to take such positions as the following: The
original authors of each one of the writings which enter into the
composite structure were infallibly inspired; every one who made any
changes in any one of these fundamental writings was infallibly
inspired; every compiler who put together two or more of these writings
was infallibly inspired, both as to his selections and transmissions
[omissions?], and as to any connecting or explanatory words which he
might himself write; every redactor was infallibly inspired to correct
and supplement and omit that which was the product of previous
infallible inspirations. Or perhaps it might seem more convenient to
attach the claim of a plenary inspiration to the last redactor of all;