I was about to post the following within the soon-to-disappear "Comment from Greenlee" thread that I initiated, but -- in view of all the vitriol that seems to have affected the ETC blog recently -- it perhaps is best to post this more prominently.
On the Greenlee blog comments, one Bryan asked, "Isn't the problem modern text critics ... have with Greenlee's book is that it is interpreted and presented in light of Biblical Theism and Inspiration"?
Indeed -- that was my original point in referencing Elliott's severe review. Apart from that issue (as one J.C.B. also had commented), virtually everything otherwise appearing in Greenlee's book is no different than what was asserted by Westcott/Hort, Tregelles, or most other textual critics of the past generations.
From an evangelical standpoint, there should be no problem with the theological assertions of a respected evangelical text-critical scholar (which Greenlee most certainly is) in relation to the revelation, inspiration, or even providential preservation of the bulk of the NT text -- so long as that scholar does not use his theological beliefs to force a particular choice of text in those places where significant variants occur.
Greenlee as an evangelical text-critical scholar clearly favors the NA/UBS critical text; as an evangelical text-critical scholar, I differ widely from that perspective. Yet Greenlee and I both hold similar theological positions relative to the overall nature of the NT Greek text, including all of the above-mentioned factors. One would think that a proper interrelation of theological belief and NT textual criticism position would be heartily embraced and endorsed by (at least) evangelical scholars rather than criticized so severely in what supposedly is a house filled with friends.