Historical Criticism of the Bible: Methodology or Ideology?

Eta Linnemann studied under Germany's elite biblical scholars--Rudolph Bultmann and Ernst Fuchs, Friedrich Gogarten and Gerhard Ebeling. She passed the exacting hurdles which grant entrance into academia, ultimately becoming an professor of New Testament at Philipps University in Marburg. Along the way she published books and articles espousing the "historical-critical" methodology she'd been taught. In Historical Criticism of the Bible: Methodology or Ideology? (Grand Rapids: Baker Book House, c. 1990), she announces her repudiation of that methodology--which she now insists is an atheistic ideology or "theology"--and sorrows for the damage it's done to the Church of Jesus Christ. She also laments the young people historical criticism has harmed: "We have put generation after generation of believing Christian young people, who were willing and eager to serve God, through this fire, sacrificing them to the Moloch of an atheistic theology. The result has been generation after generation of misguided guides" (p. 117). In her introduction, which reads much like an impassioned manifesto, Linnemann declares: "My 'No!' to the historical theology stems from my 'Yes!' to my wonderful Lord and Savior Jesus Christ and to the glorious redemption he accomplished for me on Golgotha" (p. 17). Furthermore, "on the basis of various observations, discoveries, and a resulting self-awareness, I was forced to conclude two things I did not wish: (1) no 'truth' could emerge from this 'scientific work on the biblical text' and (2) such labor does not serve the proclamation of the gospel" (p. 17). On a personal level, her lifelong immersion in biblical studies, following the "historical-critical methodology," resulted in a "profound disillusionment" which led her into a variety of "addictions" (TV and alcohol). Graciously, God brought some believers into her life who cared for her, prayed with her, and helped her find the living Lord. In time, "By God's grace and love I entrusted my life to Jesus" (p. 18). That surrender resulted in a deliverance from her addictions and an entrance into the life she'd long longed for. It was as if she emerged from the fog into the sunshine. "I was able to recognize sin clearly as sin rather than merely make excuses for it as was my previous habit. I can still remember the delicious joy I felt when for the first time black was once more black and white was once more white; the two ceased to pool together as indistinguishable gray" (p. 18). Concurrently she discovered the integrity and supernatural inspiration of God's Word--"I recognized, first mentally, but then in a vital, experiential way, that Holy Scripture is inspired" (p. 20). Quite a revelation for a German university New Testament professor! Eyes opened by miracles taking place even today, her "scientific" biases against biblical miracles quickly dissolved. She also found Christ's atoning work for sin on Calvary freed her from her own sin

Linnemann brings a refreshing corrector to the many nonsenses of higher criticism/s. Her conversion story (covered partially in her introduction - pages 17-20) is a beautiful example of God's sovereign grace. The term "Historical Criticism" is really only defined by the translator - page 7. This may be because Historical Criticism is a more well-known term in the German. It does not seem to be the same as "the Historical-Critical Method" which Edgar Krentz writes about in the Fortress Press offering in the "Guides to Biblical Scholarship" series. Rather, it includes all the higher criticisms, such as form and redactional criticism. Textual criticism is an example of lower criticism, which, used honestly and properly, glorifies God because it is aimed at ascertaining what the text of the original languages actually says, rather than dodging the commands of a holy God. Good introductions to Textual Criticism are Clayton Harrop's "History of the New Testament in Plain Language" and D.A. Carson's "The King James Version Debate". The latter is not simply a polemic against the KJV, it is also a very helpful primer on textual criticism. For those who want to get more serious (or who have slightly deeper pockets), Bruce Metzger's "A Textual Commentary on the Greek New Testament" is indispensable. There are three reasons why I was lead to this book: 1) It is in the "For Further Reading" section of "Theological Liberalism: A Handful of Pebbles" by Peter Barnes (along with Machen's "Christianity and Liberalism", Murray's "Evangelicalism Divided" and Shaeffer's "The Great Evangelical Disaster". After having read Barnes' excellent book on theological liberalism I decided to work my way through his whole "For Further Reading" section. 2) I enjoyed, Linnemann's "Is there a Synoptic Problem?", which is also translated by Yarbrough. 3) The overall importance and urgency of the subject matter that Linnemann covers. I thought that the rather lengthy proposal for evangelical learning centres should have been in the latter part of the book, rather than the former. But this is a minor gripe, and the book thoroughly deserves 5 stars.