Scriptural Realism: A Theo-Theoretical Framework for a Scripture-Governed Ontology, Epistemology, and Research Paradigm in Biblical Research Studies

CIBREST SCHOLAR

1.0 Introduction

The contemporary epistemology has been dominated by three research traditions: empiricism, rationalism, and constructivism. These research paradigms often operate independently of divine revelation, treating Scripture as secondary or supportive data. Modern biblical scholarship has been heavily shaped by these common research paradigms due to the absence of a unified, Scripture-governed model that treats Scripture as primary data and the epistemic authority for theory building and validation of truth claims.

The study of reality, knowledge, and research methodology forms the foundation of all academic inquiry. Ontology is concerned with what exists, epistemology addresses how knowledge is acquired and validated, and research paradigms determine how inquiry is structured and conducted. Unfortunately, however, in contemporary scholarship, these categories are often shaped by secular philosophical traditions that exclude divine revelation as an authoritative source of truth. Regrettably, the theological and biblical scholars adopt these categories uncritically in biblical-theological scholarship. This study challenges that assumption by proposing Scriptural Realism as a theo-theoretical framework that reorients ontology, epistemology, and methodology under the authority of Scripture. It argues that biblical research cannot be methodologically neutral, as other disciplines are not methodologically neutral, but must be governed by divine revelation, as demonstrated in the life and teaching of our Lord Jesus Christ.

Within the context of Biblical Research Studies, the questions that arise are: Can these contemporary research frameworks, which positions Scripture as secondary data, adequately account for divine revelation as the ultimate source of truth? Can they help to tackle pneumatic problems? Can they operate on the plane of metaphysical epistemology? This study contends their insufficiency in biblical and theological studies. Thus, a Scripture-governed approach is necessary—one that redefines ontology, epistemology, and research paradigm in light of divine revelation. Such a framework does not integrate Scripture as a supplementary source but establishes it as the foundational and epistemic authority.

 1.1 Secular Literature Review

Classical ontology has been shaped by philosophers such as Aristotle, who defined being in terms of substance and essence, and later by Martin Heidegger, who reframed ontology as the study of “Being” itself.[1] Epistemology has similarly evolved, with John Locke advancing empiricism, René Descartes advocating rationalism, and Immanuel Kant attempting a synthesis of both.[2] Modern research paradigms have been influenced by Auguste Comte’s positivism, which emphasises observable phenomena, and later by interpretivist and constructivist paradigms that prioritise subjective meaning-making.[3] These frameworks, while methodologically robust, often exclude or marginalise divine revelation as a legitimate source of knowledge.

1.2 Christian Literature Review

Christian scholarship has engaged these philosophical traditions with varying degrees of acceptance and critique. Thomas Aquinas integrated Aristotelian ontology with Christian theology, while Reformers such as John Calvin emphasised the primacy of Scripture in knowledge acquisition.[4] Contemporary evangelical scholars like Wayne Grudem argue for the sufficiency of Scripture in theological epistemology, while others advocate for a complementary approach that includes general revelation.[5] Contemporary theologians affirm biblical sufficiency but have yet to construct a unified ontological-epistemological research paradigm governed entirely by Scripture that will position it as the primary and valid source of knowledge in theology and biblical studies.

 1.3 Research Problem

The primary problem addressed in this study is the lack of a unified, Scripture-governed framework that integrates ontology, epistemology, and research paradigm for Biblical Research Studies that is both philosophically coherent and theologically grounded.

 1.4 Research Aim

This study aims to develop Scriptural Realism as a theo-theoretical framework for constructing a Scripture-governed ontology, epistemology, and research paradigm.

 1.5 Research Questions

1. What is the nature of reality according to Scripture?
2. How is knowledge acquired and validated in a biblical framework?
3. What constitutes a Scripture-governed research paradigm?

               

1.6 Research Methodology

This study adopts a Scripture-governed methodology, employing scriptural review as the primary method with exegetical analysis, theo-theoretical construction, and conceptual synthesis. The study further utilises a theological-explanatory research design to systematically interpret and articulate the theological meaning and doctrinal implications derive d from the scriptural data.

2.0 Scriptural Review

Scriptural Review is a Scripture-governed methodological tool through which divinely revealed ontological realities and epistemological truths are accessed, interpreted, and validated within biblical research studies. Thus, the Scriptural Review in this study functions not merely as a collection of supporting texts but as the primary epistemic and ontological foundation upon which the entire research framework is constructed.

Unlike traditional literature reviews that prioritise human scholarship as the principal source of knowledge, Scriptural Review operates on the conviction that Scripture is both the origin and the validator of truth. As such, this section systematically examines vital biblical passages that articulate the nature of reality (ontology), the means of knowing (epistemology), the process of inquiry (methodology), and the governing principles of inquiry (research paradigm), thereby establishing a coherent, Scripture-governed framework for Biblical Research Studies. To know the truth, begin with the question: What does the Scripture (the Bible) say?

At the ontological level, Scripture unambiguously affirms that reality is neither self-originating nor autonomous but is wholly contingent upon the creative and sustaining activity of God. The opening declaration of Scripture, “In the beginning God created the heaven and the earth” (Genesis 1:1), establishes a foundational ontological premise that God is the ultimate source of all being. This assertion is not merely theological but metaphysical, positioning God as the necessary ground of existence. Reality, therefore, is not defined by materiality alone but includes both visible and invisible dimensions, as further articulated in John 1:3: “All things were made by him; and without him was not anything made that was made.” Similarly, in Colossians 1:16: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible…” This trio-dimensional ontology challenges reductive materialism and affirms a comprehensive reality that encompasses spiritual, metaphysical, and physical domains.

Furthermore, Scripture presents reality as actively sustained by divine agency. Colossians 1:17 declares that “And he is before all things, and by him all things consist.” This suggests that reality is not only created by God but is continuously upheld by Him. Ontologically, this introduces the concept of dependent existence, wherein all created entities derive their being and coherence from God. Corroborating this, Paul the apostle, citing the Greek poet Aratus, told the Athenians that “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.’” (Acts 17:28). Only God has aseity (self-existence). Everything else depends on Him for survival because He created all things. This stands in contrast to deistic or naturalistic ontologies that posit an independent or self-sustaining universe.           

Hebrews 11:3 further deepens this ontological understanding by introducing the role of faith as a means of apprehending reality: “Through faith we understand that the worlds were framed by the word of God…” This verse is particularly significant because it bridges ontology and epistemology. It affirms that the constitution of reality is word-based (logocentric)—that is, reality is framed by divine utterance—and that such reality is apprehended through faith. The implication here is profound: faith is not merely a subjective belief but a valid epistemic instrument for perceiving ontological truth.

Transitioning to epistemology, Scripture consistently presents knowledge as originating from divine revelation rather than human discovery alone. Deuteronomy 29:29 provides a foundational distinction here: “The secret things belong unto the LORD our God: but those things which are revealed belong unto us…” This verse establishes a two-tier epistemological structure—the hidden and the revealed—with the latter being the domain of human knowledge. Importantly, what is knowable is not determined by human inquiry alone but by divine disclosure. Thus, knowledge is fundamentally revelatory in nature.

What is more, 1 Corinthians 2:10-12 reinforces this revelatory epistemology, where the Apostle Paul writes:

¹⁰ But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. ¹¹ For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. ¹² Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

This passage introduces a pneumatological dimension to epistemology, wherein knowing is not merely cognitive but spiritual. It also demonstrates that the Holy Spirit is presented as the mediator of divine knowledge, enabling believers to access truths that are otherwise inaccessible through empirical or rational means. In other words, the contemporary philosophical traditions, empiricism, rationalism, and constructivism, are limited within biblical and theological studies, particularly biblical research studies. 

The epistemic authority of Scripture is unequivocally affirmed in John 17:17: “Sanctify them through thy truth: thy word is truth.” This declaration does not merely suggest that Scripture contains truth but that it is truth in its essence. Consequently, Scripture becomes the ultimate معيار (criterion) against which all other knowledge claims must be evaluated. This aligns with Psalm 119:160: “Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever,” emphasising the eternal and unchanging nature of Scriptural truth.

Moreover, Proverbs 20:27 introduces an anthropological dimension to epistemology: “The spirit of man is the candle of the LORD, searching all the inward parts of the belly.” This verse suggests that human cognition is not autonomous but is illuminated by divine influence. The human spirit functions as an instrument of divine illumination, enabling the apprehension of truth. This reinforces the idea that epistemology, within a biblical framework, is both divinely initiated and humanly participated.

Acts 17:11 provides a practical model for epistemic validation: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” This passage establishes Scriptural verification as a normative practice. Even apostolic teaching was subjected to Scriptural scrutiny, indicating that Scripture functions as the final authority in knowledge validation. This principle is critical for developing a Scripture-governed research paradigm, as it underscores the necessity of aligning all findings with Scriptural truth. In simple terms, Scripture is the final court of appeal.

This means that all claims – whether doctrinal, experiential, philosophical, or empirical – must ultimately be tested, judged, and either validated or rejected by Scripture. Functionally, when experience contradicts Scripture, Scripture stands; when science contradicts Scripture, Scripture prevails; and when tradition or philosophy contradicts Scripture, Scripture is accepted. All arguments or knowledge claims that oppose the revealed knowledge of God or divine truth must be rejected or reformed under Scripture (2 Cor 10:5).[6]

In terms of research paradigm, Scripture implicitly outlines a framework for inquiry that integrates ontology and epistemology under divine authority. Isaiah 34:16 commands, “Seek ye out of the book of the LORD, and read…” This directive positions Scripture not merely as a devotional text but as a primary source for investigation and inquiry. The act of “seeking” implies intentional, methodical engagement, while “reading” suggests interpretive analysis—both of which are essential components of research methodology. Similarly, in John 5:39, Jesus says, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” This passage gives us the research paradigm by integrating ontology and epistemology under divine authority. It is methodologically affirming and theologically corrective. The passage teaches that: Scripture must be searched rigorously (method); it contains life-relevant truth (epistemology); it ultimately reveals Christ (ontology and telos). 

Additionally, 2 Timothy 3:16–17 provides a comprehensive view of Scripture’s functional role in research and knowledge formation: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.” This passage outlines a fourfold methodological utility of Scripture:

1. Doctrine (the establishment of truth),
2. Reproof (the identification of error),
3. Correction (the restoration of accuracy), and
4. Instruction (the formation of righteous understanding).

Together, these functions constitute a complete epistemic cycle, positioning Scripture as both the source and regulator of knowledge. Besides, the example of Jesus Christ Himself demonstrates a Scripture-governed approach to knowledge and action. In Matthew 4:4, Jesus declares, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” This statement affirms that human existence—and by extension, human inquiry—is sustained by divine revelation. Christ’s repeated use of this formula, “It is written,”[7] throughout His ministry further exemplifies a Scripture-centred epistemology and praxis, establishing Scripture as the final authority in matters of truth, interpretation, and practice. The integration of these scriptural insights leads to the formulation of a Scripture-Governed Research Paradigm, characterised by the following principles:

1. Ontological Primacy of God – Reality is defined by God’s creative and sustaining power.
2. Revelatory Epistemology – Knowledge is disclosed through Scripture and illuminated by the Spirit.
3. Scriptural Methodology—Research is conducted through disciplined engagement with Scripture (Scriptural Review and Exegesis).
4. Hermeneutical Validation – All findings are tested against the totality of Scriptural truth.

This paradigm challenges the sufficiency of secular research frameworks that exclude divine revelation and calls for a reorientation of scholarly inquiry toward a faith-governed, Scripture-centred model.

In conclusion, the Scriptural Review establishes that ontology, epistemology, and research paradigm are not independent philosophical constructs but are deeply interconnected realities that find their ultimate coherence in Scripture. Reality is God-defined, knowledge is God-revealed, and research must be God-governed. Any attempt to study biblical truth outside this framework risks epistemological inconsistency and ontological reductionism. Therefore, Scriptural Review is not an optional component but an indispensable methodological foundation for Biblical Research Studies (biblical research, theological research, and interdisciplinary Scripture-governed research)

 

3.0 Theo-Theoretical and Conceptual Frameworks

A Theo-Theoretical Framework is a Scripture-governed theoretical structure that integrates biblical revelation with conceptual reasoning to support, explain, and govern a research study. Scriptural Realism is the central theo-theoretical framework of this study. It affirms that reality is objectively created and sustained by God, partially accessible through general revelation, and fully and normatively known through divine revelation as inscripturated in Scripture and interpreted Christocentrically.

 

3.1 Theo-Theoretical Framework: Scriptural Realism as the Foundation for Biblical Research Studies

The present study is grounded in Scriptural Realism as its central theo-theoretical framework. This framework provides a comprehensive and integrated foundation for understanding ontology, epistemology, and research methodology within Biblical Research Studies. Scriptural Realism affirms that reality exists objectively as created and sustained by God but is partially accessible through general revelation and is fully, rightly, and authoritatively known through divine revelation as inscripturated in Scripture and interpreted Christocentrically. As such, it offers a coherent system in which being, knowing, and inquiry are all governed by the self-disclosure of God.

 

Figure 8

4.0 The Research Paradigms of Scriptural Realism

Research paradigm of Scriptural Realism is a theocentric and revealation-governed framework that integrates ontology (nature of reality), epistemology (theory of knowledge), and methodology (method or process of knowing) into a unified structure under the authority of Scripture.

 

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4.1 Ontology: God-Defined Reality

At the ontological level, Scriptural Realism asserts that all reality is theocentric in origin and Christocentric in coherence. The foundational declaration of Genesis 1:1—“In the beginning God created the heaven and the earth”—establishes that existence is neither self-generated nor autonomous but derives entirely from divine causality.

This ontological claim is further deepened in Colossians 1:16–17, where all things, visible and invisible, are said to be created by and sustained in Christ. Reality, therefore, is not merely material but encompasses both the physical and the spiritual, unified under the sovereign lordship of God. Within this framework, reality is understood as dependent, ordered, and intelligible because it is grounded in the rational and purposeful will of the Creator. Consequently, Scriptural Realism rejects all forms of ontological naturalism and affirms instead a divinely constituted and sustained universe.

However, Scriptural Realism does not deny that reality is accessible to human perception. Through general revelation, creation itself bears witness to its Creator. As Psalm 19:1 declares, “The heavens declare the glory of God; and the firmament sheweth his handywork,” while Romans 1:20 affirms that the invisible attributes of God are “clearly seen” through the things that are made. These passages indicate that reality is partially knowable through observation and reflection and that creation functions as a genuine, though limited, medium of divine disclosure. Nevertheless, such knowledge remains incomplete and often distorted due to the limitations of human perception and the effects of sin. Therefore, while general revelation provides awareness, it does not provide authoritative interpretation.

 

4.2 Epistemology: Revelation as Knowledge Source

This leads to the epistemological dimension of Scriptural Realism, which maintains that true and authoritative knowledge is grounded in divine revelation. Scripture, as the inscripturated Word of God, constitutes the normative standard by which all truth claims are evaluated. As John 17:17 declares, “Thy word is truth,” thereby identifying divine revelation not merely as a source of truth but as its very essence. Similarly, 2 Timothy 3:16 affirms that, “All scripture is given by inspiration of God,” indicating that Scripture originates from divine breath and carries intrinsic authority. Within this framework, knowledge is not autonomously constructed through empirical or rational means but is fundamentally received through revelation and illuminated by the Spirit (1 Cor 2:10–12). Thus, epistemology is both revelational and pneumatic, grounded in the written Word and actualized through spiritual understanding.

Central to this epistemological structure is the recognition that Scripture functions as the final and normative interpreter of all reality. While truth may be perceived through creation, it is only through Scripture that such perception is properly ordered, corrected, and brought into coherence. Scriptural Realism therefore establishes a hierarchical epistemology in which general revelation is subordinate to special revelation. This does not negate the validity of knowledge derived from creation but situates it within a broader framework in which Scripture provides clarity, certainty, and ultimate meaning. This implies that findings based on general revelation are secondary to special revelation.

The integration of ontology and epistemology within Scriptural Realism finds its fullest expression in the Christocentric principle of interpretation. Jesus Christ, as the incarnate Word (John 1:1, 14), is both the ground of reality and the key to its understanding. In John 5:39, He declares that the Scriptures “testify of me,” while in Luke 24:27 He interprets all Scripture concerning Himself: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” All these passages establish that all divine revelation is ultimately Christ-referential and Christ-fulfilled. Consequently, any framework of knowledge that claims to be biblical must be Christocentrically oriented, recognising Christ as the locus in whom all truth converges (cf. Col 2:3).

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Scriptural Realism, therefore, is not merely text-centred but person-centred, with Christ as the hermeneutical axis of all interpretation.

4.3 Methodology: Scripture-Governed Process of Knowing

Methodologically, Scriptural Realism gives rise to a Scripture-governed research paradigm, in which the process of inquiry is directed, structured, and validated by Scripture. This paradigm rejects the notion of methodological neutrality and affirms that all research is conducted within a framework of presuppositions. In the case of Biblical Research Studies, these presuppositions are explicitly theological, grounded in the authority of Scripture and the reality of divine revelation. Research, therefore, begins with Scriptural Review, proceeds through disciplined exegesis, and culminates in canonical and Christocentric synthesis.[8] The repeated use of the phrase “It is written” by Jesus (e.g., Matt 4:4, 7, 10) exemplifies this methodology, demonstrating that Scripture functions as the decisive authority in matters of truth, interpretation, and application.

Figure 9

4.4 Scripture as the Normative Authority

It is important to note that Scriptural Realism upholds that Scripture serves a multi-functional role within the research process. It is ontological, in that it reveals the nature of reality; it is epistemological because it defines truth; and it is methodological because it governs the process of inquiry. As 2 Timothy 3:16–17 indicates, Scripture is profitable for doctrine, reproof, correction, and instruction, thereby providing a complete framework for the formation and evaluation of knowledge. In this sense, Scripture is not merely a source among others but the normative authority that regulates all other sources.

Revelational/Scriptural Epistemology (Scriptural Realism or Scripture-governed epistemology) avers that knowledge starts with God disclosing truth in Scripture: “The fear of the Lord is the beginning of knowledge.” Prov 1:7. In other words, how we know truth starts from God’s revelation. Generally in research, your epistemology determines your method. If our epistemology is Scripture-governed, our methods will be scriptural review, exegesis, etc. This implies that the Bible judges our methods (Heb 4:12).

The implications of this framework are both theological and academic. Theologically, Scriptural Realism affirms that all reality is God-defined, all truth is God-revealed, and all understanding is God-mediated. Academically, it challenges prevailing paradigms that operate on assumptions of epistemological autonomy or methodological secularism. By contrast, Scriptural Realism asserts that there is no neutral ground of inquiry and that all research must ultimately reckon with the question of divine revelation.

Figure 10

In summary, Scriptural Realism provides a coherent and comprehensive theo-theoretical foundation for Biblical Research Studies by integrating ontology, epistemology, and research paradigm under the authority of Scripture. Ontologically, it affirms that reality is created and sustained by God. Epistemologically, it maintains that knowledge is revealed through Scripture and illuminated by the Spirit. Methodologically, it establishes that research must be conducted as a Scripture-governed process, culminating in Christocentric interpretation. Within this framework, Scripture functions as the final court of appeal, and Christ stands as the ultimate ground and goal of all knowledge. Consequently, Scriptural Realism is not merely a theoretical construct but a faith-governed epistemic system, capable of sustaining rigorous and biblically faithful scholarly inquiry. In Scriptural realism, reality is what Scripture describes it to be. Thus, Scripture must govern empiricism, rationalism, and constructivism.

5.0 Findings

This study finds that:

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1. Scripture provides a complete ontological framework.
2. Knowledge in biblical terms is primarily revelatory.
3. Existing research paradigms are insufficient without Scriptural grounding.

6.0 Discussion

This study does not condemn or reject secular paradigms. The author posits that secular paradigms are insufficient to establish valid knowledge. Thus, they should not be prioritised as the primary means of epistemology. What counts as valid knowledge goes beyond empirical evidence, rational thinking, or community consensus. The findings suggest that adopting secular paradigms without modification leads to epistemological inconsistency. A Scripture-governed approach ensures coherence between belief and method. The findings also reveal that Scripture-governed frameworks are Christocentric, not anthropocentric. The use of secular paradigms is not out of place but not considered as primary in Biblical Research studies, which includes biblical studies and theological studies. In Matthew 16:13-17, Jesus adopts a two-level epistemological dimension: Diagnostic Epistemology and Revelatory Epistemology. Level 1 centres on Human Opinion or Observation (Empirical/Social Knowledge) to expose errors: “Whom do men say that I the Son of man am?” The collation of people’s opinions, observations through interview or discussion method reveal the insufficiency of empiricism, rationalism, and constructivism. The second level of epistemology, which is Divine Revelation (Authoritative Truth), reveals the reality as inscripturated in Scripture. Jesus turned to His disciples and asked: “But whom say ye that I am? The response of Simon Peter establishes the truth because it is revealed by God the Holy Spirit. This two-level epistemological movement demonstrates that:

1. Human opinions, observations, experiences, or experiments (empirical evidence) are not infallible.
2. Human reasoning and logic (rationalism) are insufficient.
3. Community or social agreement (constructivism) cannot be totally regarded as valid knowledge.

Corroborating the Revelatory Epistemology, Paul the Apostle returns people to the primacy of Scripture like Jesus did in many places in Scripture. Paul asks, “What saith the Scripture?” (Rom 4:3). Jesus says, “Search the Scripture” (John 5:39) and in many places, He says, “It is written,” referring to Scripture, the source and the epistemic authority (Matt 4:4, 7, 10; 11:10; 21:13; 26:24, 31; Mrk 7:6; 9:12; 11:17; 14:21; Lk 4:4, 8, 10, 12; 7:27; 19:46; 22:37; 24:46). All this also corroborates the Old Testament’s Prophet Isaiah’s instruction: “Seek ye out of the book of the LORD, and read it” (Isa 34:16). The two epistemological frameworks point to one source of authority – Divine Revelation – the different approaches not withstanding because:

1. Jesus is diagnosing human understanding to reveal the insufficiency of their knowledge and direct them to infallible source of knowledge – the Bible (Matt 16: 13-17).
2. Paul is establishing doctrinal authority positioning Scripture as final authority – the final court of appeal (Rom 4:3)

 In summary, the author does not reject secular epistemological frameworks and paradigms as agued in this paper, but reveals their limitations, asserting that they are not sufficient means of acquiring valid knowledge in Biblical Research studies. But for them to qualify as valid means of establishing truth, they must be scripturally governed. Jesus validates inquiry but not as Final Authority in matters of faith, doctrine, and practice. Hence, Scriptural Realism is Scripture-governed theoretical framework suitable for explaining and interpreting epistemological reality.

International Journal of Biblical Research Studies│ Volume 2, Issue 4, April 2026.

Figure 11

7.0 Impacts

• Redefines theological research methodology
• Strengthens doctrinal integrity
• Establishes a new academic paradigm

8.0 Recommendations

1. Develop curricula based on Scripture-governed paradigms.
2. Replace traditional literature review with Scriptural Review and use literature review where necessary.
3. Promote Bibliogogy as a teaching framework for all biblical Christian education.

Figure 12

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9.0 Conclusion

This study has systematically developed Scriptural Realism as a theo-theoretical framework for constructing a Scripture-governed ontology, epistemology, and research paradigm. Scriptural Realism is Scripture-governed epistemological paradigm in which knowledge is revealed by God through Scripture. Thus, Scripture is the highest authority. The paper states that ontology, epistemology, and research paradigms are foundational to all scholarly inquiry, asserting that when governed by Scripture, they provide a coherent, authoritative framework for Biblical Research Studies. This study further demonstrates that reality is God-defined, knowledge is revealed, and research must be faith-governed. The research argues that the word of God is not only true from the beginning (Ps 119:160) but is even the truth we are searching for: “Thy word is truth” (John 17:17). Thus, truth is not discovered only—it is revealed. Scripture judges all other knowledge systems because it is spiritually governed (1 Cor 2:14). Therefore, Scriptural Realism functions to cast down imaginations and every high thing that prides itself against the knowledge of God and bring into captivity every thought to the obedience of Christ (2 Cor 10:5).[9] The study has pushed back the frontiers of biblical epistemology by establishing Scripture as the governing paradigm and positioning it as the primary source of truth and authority.

Figure 13

References

Aquinas, Thomas. Summa Theologica. Translated by Fathers of the English Dominican Province. New York: Benziger Bros., 1947.

Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Philadelphia: Westminster Press, 1960.

Descartes, René. Meditations on First Philosophy. Cambridge: Cambridge University Press, 1996.

Grudem, Wayne. Systematic Theology. Grand Rapids: Zondervan, 1994.

Heidegger, Martin. Being and Time. New York: Harper & Row, 1962.

Kant, Immanuel. Critique of Pure Reason. Cambridge: Cambridge University Press, 1998.

Locke, John. An Essay Concerning Human Understanding. Oxford: Clarendon Press, 1975.

[1] Martin Heidegger, Being and Time (New York: Harper & Row, 1962), 23.

[2] René Descartes, Meditations on First Philosophy (Cambridge: CUP, 1996), 15.

[3] Auguste Comte, Course of Positive Philosophy (Paris, 1830).

[4] John Calvin, Institutes, 1.6.2.

[5] Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 73.

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[6] This passage says, “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ”

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[7] Jesus uses, “It is written,” in many occasions in Scripture: Matthew 4:4, 7, 10; 11:10; 21:13; 26:24, 31; Mark 7:6; 9:12; 11:17; 14:21; Luke 4:4, 8, 10, 12; 7:27; 19:46; 22:37; 24:46.

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[8] Luke 24:27

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[9] Imagination means reasoning.

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