I just finished an essay (chapter) by George Hunsinger on Karl Barth’s kind of ‘post-critical’ approach to biblical interpretation. The essay itself is awesome, if in fact you are interested in Barth’s approach to such things. In one of the footnotes Hunsinger describes Barth’s usage of what Barth called Saga as a designation that Barth used in his second naïveté approach to biblical criticism/interpretation (we will have to get into what that means later i.e. second naïveté). What is interesting about Barth is that he did not shy away from the findings of the higher critics of Scripture of his day, but he instead said to them (in my paraphrase): “okay, so now what?” Barth was of the belief that Revelation, attested to in the witness of Holy Scripture, was not something that historical reconstruction or critics ultimately had access to; in other words the critics could only go so far, they could only go so far when attempting to capture revelational phenomenon through naturalistic critera/categories. It is within this reality that Barth used his genre of saga to engage with the theological/revelational reality attested to all throughout the pages of Holy Scripture. Here is what Hunsinger writes:
“Saga” or legend was a term Barth used over against “myth” and “history.” “Myths” were stories that embodied timeless truths, while “history” in the historicist sense excluded God on principle from its accounts. “Sagas” or legends, by contrast, were stories about actual, unrepeatable events in which God could depicted (whether directly or indirectly) as the central acting subject. On the human side, sagas involved elements of theologically informed intuitions (Vorstellungen) as well as imaginative or poetic depictions (Darstellungen) of events that were in some sense beyond ordinary depiction. Although grounded in actual occurrences, sagas were not primarily reports, but witnesses to divine revelation. Barth used the term “saga,” for lack of a better term, in order to bring out the special literary genre of biblical stories about the world’s creation, the Virgin Birth, Christ’s resurrection, and other such ineffable occurrences. It represented a kind of critical realism that was unacceptable to historicists for its audacity and to literalists for its reticence.
Access to the revelation (events) in biblical history, for Barth then, would be grounded in faith (analogia fidei); not because these events are not real or actual but because they are acts that supranaturally go beyond what counts as natural in and through our perceived and observable experiences, in other words, they are acts of God. These acts of God or ‘miracles’ also have a key function in Barth’s theology of revelation. As we just left off with (in the Hunsinger quote), Barth placed ‘miracles’, i.e. the ‘world’s creation,’ the ‘Virgin Birth,’ ‘Christ’s resurrection,’ etc., into his genre of saga. Barth’s understanding of miracles is this,
the special new direct act of God in time and in history. In the form in which it acquires temporal historical actuality, biblically attested revelation is always a miracle, and therefore the witness to it, whether direct or indirect in its course, is a narrative of miracles that happened. Miracle is thus an attribute of revelation.
We can see how saga and miracle functioned within Barth’s conception of revelation. Saga was the genre of revelation (in the Bible’s narrative unfolding), and miracle was a predicate of the revelation itself attested to by the witness deposited within Holy Scripture.
What we have in Karl Barth is an evangelical (in the German sense of that word) who worked through the findings of Modern biblical criticism. He found a constructive way to acknowledge it (criticism), and then in his next step, in stride to move beyond it in such a way that Gerhard von Rad could say of Barth on the occasion of his death (Barth’s) in 1968: “What a miracle that one should appear among us who did nothing else than to take God at his Word.”
I can only aspire to be an evangelical like Barth. Unlike the evangelicalism that I have grown up in in North America, Barth was able to approach the text fully acknowledging the value of higher criticism, while at the same time moving beyond it to the theological reality of the text through his second naïveté (approach); i.e. basically what we were engaging with in our discussion of ‘saga’ and ‘miracle.’ North American evangelical biblical scholarship, again unlike Barth, instead of being able to move beyond higher criticism has become mired down, ironically in the weeds of higher criticism in their apologetic mode of attempting to thwart higher criticism through their attempt to out ‘critic’ the higher critics on the higher critic’s terms. In the process, evangelicals never really have the capacity (within the discipline of biblical studies) to engage with the text theologically and thus on its own terms. So I would rather be like Barth, in principle, as I approach the Bible.
 George Hunsinger, Evangelical Catholic And Reformed: Doctrinal Essays on Barth and Related Themes (Grand Rapids, Michigan/Cambridge, U.K.: William B. Eerdmans Publishing Company, 2015), 125 fn. 27 kindle.
 Karl Barth, CD I/2, 63-4 cited by George Hunsinger in, Evangelical Catholic And Reformed, 125 fn. 16 kindle.
 Gerhard von Rad quoted by Smend in, Karl Barth als Ausleger, 216 cited by George Hunsinger, Evangelical Catholic And Reformed, 125 fn. 20 kindle.