Thoughts on practical and empirical theology

Thoughts on practical and empirical theology

Edited and reformatted for an academia.edu entry, July 1, 2022.

This was PhD research work done in 2008, before the finalized version of my PhD thesis in 2010. This is just part of the finalized PhD work.

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Preface: December 7, 2008

I will be studying the next month preparing for my PhD defence in Wales in January. I used both practical and empirical theology in my MPhil and PhD theses. Some of this has been presented in other posts but I have added new material.

Definitions 

Practical theology

Charles E. Winquest describes practical theology as the theological specialty that deals with, and is grounded in theory and practice and the need to bring self-consciousness to ministry. Winquest (1987: 1). Don Browning writes that practical theology should be a public enterprise that consists of theological reflection on church ministry in the world and should also deal with the theology of professional ministerial activity within the church. Browning (1985)(2005: 2). Paul Ballard and John Pritchard note that it is a particular field of theology that specifically deals with Christian life and practice within the Church community and in relation to society. Ballard and Pritchard (2001: 1). 

Empirical theology

Leslie J. Francis explains that an element of practical theology is the use of empirical data. Francis (2005: 1). William Dean reasons that empirical theology begins with a particular speculative view of life, which in turn leads to the use of the empirical method. Dean (1990: 85-102). Clive Erricker, Danny Sullivan and Jane Erricker comment that empirical theology questions how theology relates to social sciences. Erricker, Sullivan and Erricker (1994: 6-7). 

Empirical Methodology 

The disciplines of the social sciences will be applied as methodology for studying practical and empirical theology. Francis (2005: 2-3). The work of practical and empirical theology can be tested by the social sciences. Francis (2005: 4). For R. Ruard Ganzevoort, theology is a forum where various scientific disciplines meet. Ganzevoort (2004)(2005: 2). Hans-Gunter Heimbrock notes that since religion and faith is experimental within empirical theology, the social sciences have been used to examine social dynamics, conditions and contexts of religious life. Heimbrock (2005: 273-299). Karl E. Peters reasons that empirical theology is like science in that it affirms naturalism, accepts limitations on human knowledge, and therefore makes all religious knowledge tentative. Peters (1992: 297-325). Y. Krikorian provides the idea that nature contains nothing supernatural, and that the scientific method should be used to explain all aspects of reality, including those assumed to be ‘spiritual’. Krikorian (1944)(2007: 1). 

My approach to empirical theology

I can support practical theology in general terms, as it complements Biblical doctrines, philosophical theology and theory and explains practical application of theology for those within the Christian Church. Practical theology can assist professional theologians, and likely even more so, professional pastors in applying doctrines and theory from the Bible in every day (or everyday) life for those that attend Christian churches. I can support empirical theology as a form of practical theology that provides questionnaire propositions within a survey and then takes the data from respondents and analyses how Biblical doctrines and philosophical theology are being interpreted within the church. This can lead to changes of presentation and application of doctrines, but in my view, should not alter the doctrines themselves. I do not support notions of empirical theology that view theology as strictly experimental and speculative. 

Within my moderate conservative, Reformed perspective, I reason that God has revealed himself supernaturally in Scripture and that he has provided doctrines and theology that correctly reflect his will and plans for the world and church. J.S. Whale writes that all Christians believe in the Bible as God’s word and that Scripture provides testimony rooted in history. Whale (1958: 17). Through Scripture God has taken the initiative to make himself known in an understandable way for human beings. Erickson (1994: 198). The Bible is therefore the primary and supreme source of theological understanding. Erickson (1994: 36). This means the empirical data will not equal or surpass Scripture in explaining God’s plans for humanity. 

Since I reason that God has revealed himself in Scripture, essential and primary Biblical doctrines taken from a textual evaluation of Scripture are therefore not tentative. There is Biblical truth that God revealed to selected persons for them to write down and theology should be primarily developed based on God’s revelation. Granted, no two human theologies will be exactly the same as persons process information in different ways, but Scripture exists in order to provide a consistent message to humanity. Therefore, primary doctrines within Christianity should be agreed upon by all that take a contextual, grammatical, and historical evaluation of the Bible seriously. 

Naturalism assumes that nature is viewed as the fundamental and original source for all that exists, and therefore all reality needs to be explained in terms of nature. Dubray (1911)(2007: 1). All events find an adequate explanation within nature itself. Dubray (1911)(2007: 1). Thiessen explains that since naturalism holds that nature is the whole of reality, everything that occurs is due to the laws of nature. Thiessen (1956: 186). He comments that Scripture recognizes the existence of the laws of nature, but it is reasoned that they do not operate independently of God. Thiessen (1956: 186). 

With Thiessen’s concept naturalists and Christians would not necessarily disagree on scientific facts, but those who trust in New Testament revelation would reason that God is the revealed supernatural source behind nature. Christianity need not dispute scientific, empirical facts, and these should be accepted as God's truth. But, naturalism which depends on scientific empiricism alone is not viewed as the only means of determining truth. 

Christian faith and philosophy can accept scientific fact and as well a rational, philosophical acceptance of reasonable arguments for God's existence, such as the need for an infinite first cause in a finite universe that contains finite matter and time. Christianity also primarily depends on the Biblical and historical revelation that God gave through the Hebrew Bible and New Testament. This is the first cause interacting with his creation and explaining his plans. 

BALLARD, PAUL AND JOHN PRITCHARD (2001) Practical Theology in Action, London, SPCK. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BROWN, ROBERT MCAFEE (1984) Unexpected News, Philadelphia, The Westminster Press.

BROWNING, DON S. (1985)(2005) ‘Practical Theology and Political Theology’, Theology Today, Volume 42, Number 1, Article 2, Princeton, Princeton Theological Seminary. http://theologytoday.ptsem.edu/apr1985/v42-1-article2.htm. 

CAMPBELL, ALASTAIR (2000)(2007) ‘The Nature of Practical Theology’, in James Woodward and Stephen Pattison (eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing. 

DEAN, WILLIAM (1986) American Religious Empiricism, Albany, State University of New York Press.

DEAN, WILLIAM (1990) ‘Empirical Theology: A Revisable Tradition’, in Process Studies, Volume 19, Number 2, pp. 85-102, Claremont, California, The Center for Process Studies. http://www.religion-online.org/showarticle.asp?title=2791.

DILLISTONE, F.W. (1999) ‘Religious Experience’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company. 

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan. 

ERRICKER, CLIVE, DANNY SULLIVAN, AND JANE ERRICKER (1994) ‘The Development of Children’s Worldviews, Journal of Beliefs and Values, London, Routledge.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

FRANCIS, LESLIE J. and Practical Theology Team (2005) ‘Practical and Empirical Theology’, University of Wales, Bangor website, University of Wales, Bangor. http://www.bangor.ac.uk/rs/pt/ptunit/definition.php. 

GANZEVOORT, R. RUARD (2004)(2005) ‘Van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, pp.53-74, C.A.M. & Moore M.E. (eds), Amsterdam. http://www.ruardganzevoort.nl/a04vdven.htm. 

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter. 

INBODY, TYRON (1995) The Constructive Theology of Bernard Meland: Postliberal Empirical Realism, Atlanta, Scholars Press.

KRIKORIAN, K. (1944)(2007) (ed.), Naturalism and the Human Spirit, New York, Columbia University Press, in Stanford Encyclopedia of Philosophy, Stanford University. http://plato.stanford.edu/entries/naturalism/ 

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press.

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing. http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467-9744.1992.tb01068.x 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press.

STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds.), Philosophy and Contemporary Issues, London, Collier Macmillan Publishers.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books. 

WINQUIST, CHARLES E. (1987) ‘Re-visioning Ministry: Postmodern Reflections’, in Lewis S Mudge and James N. Poling, Formation and Reflection: The Promise of Practical Theology by Lewis S Mudge and James N. Poling, Philadelphia, Fortress Press. 

WOODWARD, JAMES AND STEPHEN PATTISON (2000)(2007)(eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

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