Might be worth a read if, like me, you keep getting in over your head in philosophical arguments with atheists. It’ll save you reaching out for the succor offered by a quick Google. And it’ll give you an intelligent “scholar” to quote…
Here’s a (long) quote on historical criticism – particularly on why it’s hard to argue with people who presuppose that the miraculous accounts in the Bible are mythical because they are miraculous, and why this shouldn’t be convincing:
The Troeltschian scripture scholar accepts Troeltsch’s principles for historical research, under an interpretation according to which they rule out the occurrence of miracles and the divine inspiration of the Bible (along with the corollary that the latter enjoys the sort of unity accruing to a book that has one principal author). But then it is not at all surprising that the Troeltschian tends to come up with conclusions wildly at variance with those accepted by the traditional Christian. As Gilkey says, “Suddenly a vast panoply of divine deeds and events recorded in scripture are no longer regarded as having actually happened.” Now if (instead of tendentious claims about our inability to do otherwise) the Troeltschian offered some good reasons to think that, in fact, these Troeltschian principles are true, then traditional Christians would have to pay attention; then they might be obliged to take the skeptical claims of historical critics seriously. Troeltschians, however, apparently don’t offer any such good reasons. They simply declare that nowadays we can’t think in any other way, or (following Harvey) that it is immoral to believe in, for example, Christ’s resurrection on other than historical grounds.
Neither of these is remotely persuasive as a reason for modifying traditional Christian belief in the light of Troeltschian results. As for the first, of course, the traditional Christian knows that it is quite false: she herself and many of her friends nowadays (and hundreds of millions of others) do think in precisely that proscribed way. And as far as the implicit claims for the superiority of these Troeltschian ways of thinking go, she won’t be impressed by them unless some decent arguments of one sort or another are forthcoming, or some other good reason for adopting that opinion is presented. The mere claim that this is what many contemporary experts think will not and should not intimidate her.