Identifying and Challenging Unbiblical Assumptions in Theology
Theology operates on assumptions—some drawn from Scripture, some from tradition, some from cultural context. Identifying unbiblical assumptions requires distinguishing between what the text actually teaches and what interpreters bring to it. Scripture itself warns against substituting human tradition for divine instruction, as when Jesus rebuked the Pharisees for "regarding tradition more than the word of God" [1]. The challenge lies in recognizing that every theological system, however carefully constructed, carries presuppositions that may or may not align with biblical teaching.
The Nature of Unbiblical Assumptions
Unbiblical assumptions typically fall into several categories. Some involve reading cultural norms into the text—assuming, for instance, that biblical commands about wealth or suffering apply universally without exception. Keil and Delitzsch note an old theological rule: "promissiones corporales intelligendae sunt cum exceptione crucis et castigationis" (bodily promises must be understood with the exception of the cross and chastisement) [2]. This acknowledges that Scripture's promises about provision do not deny temporary forsakenness, a nuance easily lost when readers impose prosperity-gospel assumptions onto texts like Psalm 37.
Other assumptions involve prioritizing systematic coherence over textual witness. Charles Hodge articulates the Reformed position starkly: when philosophical speculations "come into conflict with what is taught or necessarily implied in the Bible, they are thereby refuted" [7]. This principle cuts both ways—it guards against importing alien philosophy, but also requires humility about what the Bible "necessarily implies" versus what a tradition has inferred.
Testing Assumptions Against Scripture
Paul's maxim in Romans 14:23—"whatsoever is not of faith is sin"—establishes a critical standard [3]. Actions and beliefs undertaken without conviction grounded in God's revealed will constitute sin, regardless of their outward correctness. This principle applies to theological method itself: assumptions held without biblical warrant, even if traditional, fail the test of faith.
The early church recognized this danger. John warns that those who claim knowledge of God while living in disobedience are liars, "and no truth of God is in them" [4]. Matthew Henry extends this to hypocrites who "declare my statutes" while living wickedly—they usurp religious privileges without substance [5]. The parallel in theology is clear: one can articulate orthodox formulations while operating on fundamentally unbiblical premises about authority, interpretation, or application.
Challenging these assumptions requires both humility and courage. The Catechism of the Catholic Church warns against accepting "revelations" that claim to "surpass or correct the Revelation of which Christ is the fulfilment" [8], a principle that applies equally to theological innovations that effectively rewrite Scripture's priorities. Paul's own testimony illustrates the difficulty: he once "thought with myself" that opposing Jesus was right and just [6], demonstrating how sincerely held convictions can be profoundly wrong.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Hypocrites — God knows and detects -- Isa 29:15,16. Christ knew and detected -- Mt 22:18. God has no pleasure in -- Isa 9:17. Shall not come before God -- Job 13:16. Described as Wilfully blind. -- Mt 23:17,19,26. Vile. -- Isa 32:6. Self-righteous. -- Isa 65:5; Lu 18:11. Covetous. -- Eze 33:31; 2Pe 2:3. Ostentatious. -- Mt 5:2,5,16; 23:5. Censorious. -- Mt 7:3-5; Lu 13:14,15. Regarding tradition more than the word of God. -- Mt 15:1-3. Exact in minor, but neglecting important duties. -- Mt 23:23,24. Having but a form of godliness. -- 2Ti 3:5. Seeking only outward pur”
- Psalms (Lutheran) “Keil & Delitzsch on Psalms 37:25: There is an old theological rule: promissiones corporales intelligendae sunt cum exceptione crucis et castigationis. Temporary forsakenness and destitution the Psalm does not deny: it is indeed even intended to meet the conflict of doubt which springs up in the minds of the God-fearing out of certain conditions and circumstances that are seemingly contradictory to the justice of God; and this it does, by contrasting that which in the end abides with that which is transitory, and in fact without the knowledge of any final decisive adjustment in a future world; ”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 14:23: And--rather, "But" he that doubteth is damned--On the word "damnation," see on Rom 13:2. if he eat, because he eateth not of faith--On the meaning of "faith" here, see on Rom 14:22. for whatsoever is not of faith is sin--a maxim of unspeakable importance in the Christian life. Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This dis”
- 1 John (Methodist/Wesleyan) “Adam Clarke on 1 John 2:4: He that saith, I know him - This is a severe blow against those false teachers, and against all pretenders to religious knowledge, who live under the power of their sins; and against all Antinomians, and false boasters in the righteousness of Christ as a covering for their personal unholiness. They are all liars, and no truth of God is in them.”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 50:16: God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here, I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (Psa 50:16): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane,”
- Acts (Baptist/Reformed) “John Gill on Acts 26:9: I verily thought with myself,.... This seems to be a correction of himself, why he should wonder at their ignorance and unbelief, particularly with respect to Jesus being the Messiah, and his resurrection from the dead, and expostulate with them about it; when this was once his own case, it was the real sentiments of his mind, what in his conscience he believed to be right and just; namely, that I ought to do many things contrary to the name of Jesus of Nazareth; to him himself, to his religion, to his Gospel, and ordinances, and people; by blaspheming his name, by de”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 21: These are subjects on which philosophy undertakes to speculate and dogmatize; if in any case these speculations come into conflict with what is taught or necessarily implied in the Bible, they are thereby refuted, as by a reductio ad absurdum . And the disposition which refuses to give up these speculations in obedience to the teaching of the Bible, is inconsistent with Christianity. It is the indispensable condition of salvation through the gospel, that we receive as true whatever God has revealed in his Word. We must make our choice bet”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 24. (part 2): definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfilment, as is the case in certain nonChristian religions and also in certain recent sects which base themselves on such "revelations". 25 DV 2. 26 Heb ”