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Biblical criticism is the use of critical analysis to understand and explain the Bible without appealing to the supernatural. During the eighteenth century, when it began as historical-biblical criticism, it was based on two distinguishing characteristics: (1) the scientific concern to avoid dogma and bias by applying a neutral, non-sectarian, reason-based judgment to the study of the Bible, and (2) the belief that the reconstruction of the historical events behind the texts, as well as the history of how the texts themselves developed, would lead to a correct understanding of the Bible. This sets it apart from earlier, pre-critical methods; from the anti-critical methods of those who oppose criticism-based study; from the post-critical orientation of later scholarship; and from the multiple distinct schools of criticism into which it evolved in the late twentieth and early twenty-first centuries.
The emergence of biblical criticism is most often attributed by scholars to the German Enlightenment (c. 1650 – c. 1800), but some trace its roots back further, to the Reformation. Its principal scholarly influences were rationalist and Protestant in orientation; German pietism played a role in its development, as did British deism. Against the backdrop of Enlightenment-era skepticism of biblical and church authority, scholars began to study the life of Jesus through a historical lens, breaking with the traditional theological focus on the nature and interpretation of his divinity. This historical turn marked the beginning of the quest for the historical Jesus, which would remain an area of scholarly interest for over 200 years.
Historical-biblical criticism includes a wide range of approaches and questions within four major methodologies: textual, source, form, and literary criticism. Textual criticism examines biblical manuscripts and their content to identify what the original text probably said. Source criticism searches the text for evidence of their original sources. Form criticism identifies short units of text seeking the setting of their origination. Redaction criticism later developed as a derivative of both source and form criticism. Each of these methods was primarily historical and focused on what went on before the texts were in their present form. Literary criticism, which emerged in the twentieth century, differed from these earlier methods. It focused on the literary structure of the texts as they currently exist, determining, where possible, the author's purpose, and discerning the reader's response to the text through methods such as rhetorical criticism, canonical criticism, and narrative criticism. All together, these various methods of biblical criticism permanently changed how people understood the Bible.
In the late twentieth and early twenty-first century, biblical criticism was influenced by a wide range of additional academic disciplines and theoretical perspectives which led to its transformation. Having long been dominated by white male Protestant academics, the twentieth century saw others such as non-white scholars, women, and those from the Jewish and Catholic traditions become prominent voices in biblical criticism. Globalization introduced a broader spectrum of worldviews and perspectives into the field, and other academic disciplines, e.g. Near Eastern studies and philology, formed new methods of biblical criticism. Meanwhile, postmodern and post-critical interpretations began questioning whether biblical criticism even had a role or function at all. With these new methods came new goals, as biblical criticism moved from the historical to the literary, and its basic premise changed from neutral judgment to a recognition of the various biases the reader brings to the study of the texts.