I certainly don’t agree with Herman Bavinck on the “critical research”
Just because something becomes a dogma does not mean it was not overwhelmingly believed up until that point.
A dogma in many cases makes things concrete to shut the door on heretical beliefs as they start to gain force.
Take the dogma of the Divinity of Christ for instance.
When did the Church declare that Jesus was God as dogma? At the council of Nicea in 325 AD. Nearly 300 years after Christ’s death, correct? Does that mean that the Church DID NOT already believe this? Of course it did! Jesus was worshiped during the liturgy. People prayed to Him during their daily prayers and through their actions. The Church overwhelmingly already KNEW that Jesus was God.
The Church guided by the Holy Spirit needed to shut the door on the Arian heretics, to make concrete, so that the denial of Christ’s Divinity would not spread into the Church
Historical critical research does show us the early Christians believed Christ is God. Thus the importance of oral and written tradition
Examples
“We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin.” Ignatius of Antioch, To the Ephesians, 7 (A.D. 110).
“For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God.” Justin Martyr, Dialogue with Trypho, 121 (A.D. 155).
“We do not act as fools, O Greeks, nor utter idle tales, when we announce that God was born in the form of a man.” Tatian the Syrian, Oration Against the Greeks, 21 (c. A.D. 175).
“God was in the beginning; but the beginning, we have been taught, is the power of the Logos. For the Lord of the universe, who is Himself the necessary ground of all being, inasmuch as no creature was yet in existence, was alone; but inasmuch as He was all power, Himself the necessary ground of things visible and invisible, with Him were all things; with Him, by Logos-power, the Logos Himself also, who was in Him, subsists. And by His simple will the Logos springs forth; and the Logos, not coming forth in vain, becomes the first-begotten work of the Father. Him (the Logos) we know to be the beginning of the world. But He came into being by participation, not by abscission; for what is cut off is separated from the original substance, but that which comes by participation, making its choice of function, does not render him deficient from whom it is taken. For just as from one torch many fires are lighted, but the light of the first torch is not lessened by the kindling of many torches, so the Logos, coming forth from the Logos-power of the Father, has not divested of the Logos-power Him who begat Him.” Tatian the Syrian, Oration Against the Greeks, 5 (c. A.D. 175).
We can trace the sinlessness of Mary back also
“This Virgin Mother of the Only-begotten of God, is called Mary, worthy of God, immaculate of the immaculate, one of the one.” Origen, Homily 1(A.D. 244).
“Let woman praise Her, the pure Mary.” Ephraim, Hymns on the Nativity, 15:23 (A.D. 370).
“Thou alone and thy Mother are in all things fair, there is no flaw in thee and no stain in thy Mother.” Ephraem, Nisibene Hymns, 27:8 (A.D. 370).
“O noble Virgin, truly you are greater than any other greatness. For who is your equal in greatness, O dwelling place of God the Word? To whom among all creatures shall I compare you, O Virgin? You are greater than them all O Covenant, clothed with purity instead of gold! You are the Ark in which is found the golden vessel containing the true manna, that is, the flesh in which divinity resides.” Athanasius, Homily of the Papyrus of Turin, 71:216 (ante AD 373).
“Mary, a Virgin not only undefiled but a Virgin whom grace has made inviolate, free of every stain of sin.” Ambrose, Sermon 22:30 (A.D. 388).
“We must except the Holy Virgin Mary, concerning whom I wish to raise no question when it touches the subject of sins, out of honour to the Lord; for from Him we know what abundance of grace for overcoming sin in every particular was conferred upon her who had the merit to conceive and bear Him who undoubtedly had no sin.” Augustine, Nature and Grace,4 2[36] (A.D.415).
The historical-critical research that Bavinck references is to the exegesis of Scripture.
The historical research you reference would fall under the category of historical theology.
These specialities employ different methodologies.