Grounding Theology in Biblical Narrative and Story
The concept of grounding theology in biblical narrative and story emphasizes the foundational nature of Christian doctrine, often employing architectural metaphors to describe its stability and origin. This approach views core theological truths as deeply rooted in the historical accounts and overarching storyline presented in Scripture.
The term "foundation" itself carries significant weight in biblical texts, referring to the lowest part of a building upon which it rests [1]. This imagery is applied broadly in Scripture, not only to physical structures like houses, cities, and temples but also metaphorically to the heavens, the earth, the world, mountains, and even kingdoms [1]. In a theological context, this metaphor underscores the idea that Christian faith and doctrine are not arbitrary but are built upon a secure and established base.
The Apostle Paul frequently uses architectural language to describe the stability and development of believers and the church. In Colossians, he speaks of believers being "grounded" or "founded" on a secure basis, comparing it to a building fixed on a foundation [2]. This grounding is essential for steadfastness, preventing believers from being "moved away" by false teachings [2]. The imagery extends to being "rooted" and "built up," suggesting both vitality and massive solidity [3]. While "rooted" implies an initial conversion and vital grafting, "built up" denotes ongoing construction and growth [3]. This dual imagery highlights that Christian life involves both a foundational establishment and continuous development.
The foundation of Christian theology is consistently identified with Christ himself and the apostolic teaching concerning him. Paul states in 1 Corinthians 3:11, "For no one can lay a foundation other than that which is laid, which is Jesus Christ." This verse is central to understanding the biblical perspective on theological foundations. Commentators like John Gill elaborate on this, explaining that the "different materials laid by one and the same man, on this foundation" refer to various doctrines built upon Christ [4]. These doctrines are compared to precious materials like "gold, silver, precious stones" for their intrinsic worth, purity, and durability [4].
The "apostles and prophets" are also described as part of this foundation, with Christ Jesus himself being the "cornerstone" (Ephesians 2:20). This suggests that the authoritative teaching of the apostles, which transmits the narrative of Christ, forms the initial layer upon which the church is built [9]. The "cornerstone" is crucial as it joins the foundation together, providing stability and alignment for the entire structure [1, 9]. This imagery was particularly resonant in Ephesus, where the grandeur of Diana's temple provided a stark contrast to the eternal and real glory of the Christian temple [9].
The concept of moving beyond "principles of the doctrine of Christ" (Hebrews 6:1) does not imply abandoning the foundation, but rather progressing in understanding and maturity [5]. These "principles" are described as foundational elements, akin to basic teachings that initiate a person into faith [8]. John Gill interprets these as the "easier parts of the Gospel," which, while not to be discarded, are meant to lead to deeper theological understanding [5]. The author of Hebrews urges believers to "go on" or "be carried on" to maturity, suggesting that growth in understanding is an ongoing, divinely initiated process [8]. This progression builds upon the initial grounding in Christ and his teachings, rather than replacing it.
The narrative aspect of grounding theology is crucial. The biblical story, from creation to consummation, provides the overarching framework within which specific doctrines are understood. The "hope of the gospel," for instance, is not an abstract concept but is rooted in the historical events of Christ's life, death, and resurrection, and the proclamation of these events "to every creature" [2, 7]. The universality of this message, preached by figures like Paul, underscores its foundational and far-reaching implications [7].
The stability offered by a well-grounded theology is a recurring theme. Luke 6:48-49, for example, contrasts a house built on a deep foundation with one built without one, highlighting the resilience of the former against floods [1]. This parable illustrates the practical implications of having one's faith and understanding firmly established. Matthew Henry, in his commentary on Psalm 87:1, notes that the "holy mountains" of Zion and Mount Moriah, where the temple was built, serve as a physical representation of a foundational argument or beginning [6]. This connection between a physical, historical location and a theological foundation further emphasizes the narrative and historical rootedness of faith.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Foundation — The lowest part of a building, and on which it rests -- Lu 14:29; Ac 16:26. Figuratively applied to The heavens. -- 2Sa 22:8. The earth. -- Job 38:4; Ps 104:5. The world. -- Ps 18:15; Mt 13:35. The mountains. -- De 32:22. The ocean. -- Ps 104:8. Kingdoms. -- Ex 9:18. Laid for Cities. -- Jos 6:26; 1Ki 16:34. Walls. -- Ezr 4:12; Re 21:14. Houses. -- Lu 6:48. Temples. -- 1Ki 6:37; Ezr 3:10. Towers. -- Lu 14:28,29. Described as Of stone. -- 1Ki 5:17. Deep laid. -- Lu 6:48. Strongly laid. -- Ezr 6:3. Joined together by corner stones. -- Ezr 4:12; 1Pe 2:6; Eph”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:23: If--"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22). grounded--Greek, "founded," "fixed on the foundation" (compare Note, see on Eph 3:17; Luk 6:48-49). settled--"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (Pe1 5:10). Co1 15:58 has the same Greek. not moved away--by the false teachers. the hope of the gospel-- (Eph 1:18). which ye have heard . . . which was preached to every creature . . . whereof I . . . am . . . a minister--Three arg”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:7: Rooted-- (Eph 3:17). built up--Greek, "being builded up." As "rooted" implies their vitality; so "builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of divine truth, another is employed to supply the idea required. Thus "walking," a third image (Col 2:6), expresses the thought which "rooted" and "built," though each suggesting a thought peculiar to itself, could not express, namely, onward motion. "Rooted" is in the past tense, implying their first conversion and vital grafting ”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:12: Now if any man build upon this foundation,.... The different materials laid by one and the same man, on this foundation, or the different doctrines advanced upon it, are some of them comparable to gold, silver, precious stones; for their intrinsic worth and value; for the purity and sincerity of them; for their weight, importance, solidity, and substantiality; for their durableness; for the great esteem they are had in by those, who know the worth of them; and for the great usefulness they are of unto them, being rich in themselves, and enriching to them; and”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:1: Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 87:1: Some make the first words of the psalm to be part of the title; it is a psalm or song whose subject is the holy mountains - the temple built in Zion upon Mount Moriah. This is the foundation of the argument, or beginning of the psalm. Or we may suppose the psalmist had now the tabernacle or temple in view and was contemplating the glories of it, and at length he breaks out into this expression, which has reference, though not to what he had written before, yet to what he had thought of; every one knew what he meant when he said thus abruptly, Its foundation is in ”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2:7: Whereunto--For the giving of which testimony. I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (Ti1 1:12). preacher--literally, "herald" (Co1 1:21; Co1 9:27; Co1 15:11; Ti2 1:11; Tit 1:3). He recurs to himself, as in Ti1 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Gal 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (Ti1 2:1). ”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 6:1: 6:1-3 In light of the hearers’ immaturity (5:11-14), the author urges them to move beyond basic teachings. The six basic teachings here were all foundational elements of Jewish instruction. The author might be challenging them to move beyond these basic teachings to further understanding about the person of Christ, which he elaborates in 7:1–10:25. 6:1 Let us go on: Or Let us be carried on, suggesting that God initiates growth to maturity (Phil 2:12-13) and that it is an ongoing process. • Repenting and faith are the basic commitments that initiate a person to the”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 2:20: Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare Co1 3:11-12. The same image in Eph 3:18, recurs in his address to the Ephesian elders (Act 20:32), and in his Epistle to Timothy at Ephesus (Ti1 3:15; Ti2 2:19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; a”