The articles listed here are published in academic journals. They are not necessarily available directly on via internet search. Academicians generally have access tools through their institution. Or you may want to search using Google Scholar at www.scholar.google.com.

Gentry, Peter J. “The Significance of Covenants in Biblical Theology.” Southern Baptist Journal of Theology 20, no. 1 (2016): 9-33.

In this article, Gentry considers the best process for doing proper biblical theology and developing the Bible metanarrative. He posits that the biblical covenants provide the structure for the biblical plotline, and thus the covenants must be carefully studied to do proper biblical theology.

Gentry states his objective: “We want the basic story-line or metanarrative of our worldview to match that of Scripture as closely as possible.” Referencing his own book, Kingdom through Covenant, Gentry describes his process this way: (1) first we exegete the central passages or texts that detail the major covenants initiated by God between himself and various human partners. . . . (2) Second, we exegete the many passages in the OT which discuss and describe the relationships of each covenant to the other covenants.

Gentry then contrasts his approach to other biblical theologies that focus more on themes, historical epochs, or the storyline approach.

Gentry’s article was clear and relevant to the issues of developing the biblical metanarrative. It has a very positive contribution to the discussion.

Goheen, Michael W. “The Urgency of Reading the Bible as One Story.” Theology Today 64, no. 4 (2008): 469-483.

Michael Goheen says, “The question is not whether the whole of our lives will be shaped by some grand story. The only question is which grand story will shape our lives.” Alternatives include the Muslim story, the liberal capitalist story, and the Marxist story.

As a Christian, Goheen sees the Bible as the one true story of the world. However, he is concerned that believers have lost sight of that grand story to the detriment of our Christian walk and our mission on this earth. Here is his analysis of the problem: “We have fragmented the Bible into bits—moral bits, systematic-theological bits, devotional bits, historical-critical bits, narrative bits, and homiletical bits.” He admonishes that all believers need to know the grand narrative of the Bible in order to withstand the competitive forces of the world.

Goheen has made an excellent case for the urgency of spreading the Bible’s grand story – beginning with church leaders, but then proliferate through every church member worldwide.

Short, Sharon Warkentin. “Formed by Story: The Metanarrative of the Bible as Doctrine.” Christian Education Journal 9, supplement (Spring 2012): S110-S123.

Short is interested in the proper approach to applying the narrative portions of the Bible. She believes that the Bible metanarrative can provide significant help and guidance in the application of narrative texts. She offers a cautionary reminder with the statement, “Individual incidents in the Bible do not reliably represent biblical virtues and values.” Therefore, every Bible lesson or sermon must be properly placed withing the grand story. Short provides useful examples applying the Bible metanarrative to teaching by considering the three aspects of salvation – justification, sanctification, and glorification.

Short observes that since the apostolic era people have been living in a “narrative gap” in the still-developing story of God’s world. Christians need to view themselves as participants, not bystanders, in this biblical drama, which implies the need to understand the preceding biblical scenes very well in order to synchronize with God’s program. Short asserts that the metanarrative brings that into focus.

Steffen, Tom. “A Clothesline Theology for the World: How a Value-Driven Grand Narrative of Scripture Can Frame the Gospel.” Great Commission Research Journal 9, no. 2 (Winter 2018): 235-272.

Steffen asks a convicting question for pastors and Bible teachers: “In the West’s penchant for fragmentation, have we made the Bible one of the worst-taught books in the world?” Steffen is concerned that the West has a piece-meal approach to the Bible and a New Testament concentration to our own detriment in understanding God’s word. He points out that the roots of the New Testament and especially the Gospels are deeply embedded in the Old Testament.

Steffen states that “To lose the grand narrative is to lose the meaning that the totalizing framework is designed to provide and protect.” Steffen carefully defines the grand narrative and then gets very practical, considering how one might identify the grand narrative of Scripture. Further, Steffen does something that is rarely done – he seeks to articulate the assumptions behind the effort to state the metanarrative.

Steffen makes a compelling case that the church needs to learn and teach the grand story, the metanarrative of Scripture.