History

"History . . . is thought in action. The history of the future will be thought in action. We can fully share in the history of the past only be reading, or by hearing, about it" (Eric Partridge, English, 11).

Mental Map of World History: Maps, Globes, Literature, Art, Music, Architecture, Etc.

"A child needs to form an increasingly focused mental map of history and of the world in order to comprehend his place in space and time; physical maps aid this tremendously. In all his studies, use timelines of history, use maps and globes of the world, and use pictures (of art objects and architecture, etc.) from other places and times" (Wes Callihan, Preparing Younger Children for a Great Books Education, 13).

Education: History

"An absolutely critical role of classical education is teaching a student the relevance of the past. Knowing God depends on knowing history—what God has done for His people as recorded in the Scriptures, and what He has done for them in the last two millenia. And knowing oneself also depends on knowing history--where we came from and why we are who we are. The twentieth century has decided that the past is irrelevant, and in an excess of mind-boggling arrogance it considers our age to be the definition of reality, truth, and value. Education must oppose this in the strongest possible manner" (Wes Callihan, Preparing Children for a Great Books Education, 12).

Teaching by Object Lessons

The Bible is largely a narrative of the first 4000 years of redemptive-history. Christians should care about history, study history, and spend time learning both Biblical and extra-biblical history. Christians should be familiar with key figures and events of history. Why? As Kevin Swanson says, "God has a way of teaching His truth by historical object lessons"  (Apostate, 67).

Historiography: Christian Approach to History in One Sentence

"The history of mankind before his [Jesus Christ] birth must be viewed as preparation for his coming, and the history after his birth as a gradual diffusion of his spirit and progress of his kingdom" (Philip Schaff, History of the Christian Church, vol. 1, 57).

Bible and History (and the Historical-Critical Method)

Since "[t]he faith of Israel and the faith of historical Christianity is founded not in lofty ideas or ideals but in God's acts in human history" (24), and since, that is, ever since, Ernst Troeltsch (1865-1923) paved the way for the open display of presuppositions which have become the routing logic and functional architecture that back the historical-critical method (e.g., "Troeltsch insists that this principle [the principle of criticism and probability] be applied impartially to all historical traditions, including biblical traditions (25)"), then we should find it no surprise that there is a conflict between the former's view, that the Bible is unique (since it is God's self-revelation of His acts in human history), and the latter's view, summarized by Sidney Greidanus, that "the Bible is to be treated like any other document."

Greidanus, in The Modern Preacher and the Ancient Text: Interpreting and Preaching Biblical Literature, addresses this antithesis, and commits an entire chapter to examining the historical foundations of biblical preaching. Look it up, it is a good read.

In the first half of the chapter, Greidanus provides an appraisal and critique of the historical-critical method, demonstrating that the assumptions provided by Troeltsch have been above, beneath, and around this initiative since the get go. Greidanus then, in the second half of the chapter, goes on and provides an alternate "holistic historical-critical method," which, if we want to do justice to the Scriptures, he insists "must make a radical break with the assumptions held by Troeltsch."  Therefore, what we have are two views: the view that  "God acts in human history" vs. the Troeltshian view of a historical-critical method shaped by Troeltsch's assumptions.

Greidanus airs his concerns:

The accepted historical-critical method shows its bias when it first eliminates God as a factor in history and then declares certain reported events unhistorical because they speak of God's acts in history. Aside from pointing out the obvious circularity in this argument, I would make the following observations: If a historical-critical method, by definition or otherwise, cannot acknowledge all factors in history, it loses the right to make subsequent judgments concerning the historicity of reported events. Now the historical-critical method, as a matter of fact, has been making probability judgments regarding the historicity of reported events. That being the case, the method--if it is to be credible--must of necessity take into account all possible factors that may be operative in history. 

Greidanus hits the nail on the head. Contrary to Troeltsch, the Bible is a radically different document. Therefore, if the assumptions of Troeltsch remain above, beneath, and around the historical-critical method, then the answers posed by the historical-critical method will, in the end, be found to have already resided in the questions asked by the historical-critical model.

Concrete Past: Test-Case for Human History

Our passions give life to the world. 

Our collective passions constitute the history of mankind.

Thus Eugen Rosenstock-Huessy penned his opening lines to his magnificent tome Out of Revolution: Autobiography of Western Man.

Rosenstock-Huessy was born in Germany in the late 1800s, and was educated in philosophy and law at the University of Heidelberg. He left Germany for the United States in 1933 because Hitler came to power, and he published Out of Revolution in 1938.

The authors says the book's topic is "[t]he creation of humankind" -- for this reason the appropriate subtitle Autobiography of Western Man. In addition, he goes on to say, "our own concrete past is the test-case for all our otherwise too vague discoveries about humanity" (5).

This "test-case" approach to history telling is one of the chief means by which the Old Testament Prophets condemn Israel: the Prophets frequently point to historical test-cases of Israel's unfaithfulness to Yahweh and her utter disregard for the law of the covenant. Also, the Prophets cast Israel's sins in a strong light by contrasting Israel's "concrete-past" with the "concrete-past" of God's faithfulness to Israel.

Spoils of War and Life Outside of the Academy

There is a saying, "In war, the spoils go to the victor," and generally that is the case. However, sometimes spoils go to Lepers who by good fortune wander in to a deserted Syrian camp (2 Kings 7:3-8); and those guys sure made out well--eating, drinking, carrying off silver and gold! I feel a bit like that today. Yesterday I obtained a free copy of Black & Tan, generously provided for free (for a short time) in response to recent controversies. And sure, I know "it isn't a perfect analogy" . . . I am not a Leper, no silver, no gold, but surely you get the gist.

[I]f there is a young Christian to-day in a typical evangelical church who is thinking about joining the Marines and going to Iraq, he does not have to get a Ph.D. in American foreign policy studies first. He can make an honorable decision without that. Now this has ramifications for the study of history, but I am in no way commending it as a basic method of studying history. An infantryman doesn't need to be a historian to help make history. But historians should be competent historians as they study it, and in their study, meticulous attention to the facts matters. At the same time, “competence” cannot be defined from some neutral place. There is no detached realm of “neutral facts” where believer and unbeliever alike can go and find the pristine data. This is not a historical claim; it is a theological claim about history. We are called to live our lives in a way that realizes there is a world outside the academy. Most of the people in the economy are not economists. Most people who have made history are not historians (Douglas Wilson, Black & Tan, 6).