My Collections: A ' Da Vinci'? & MPhil Question 'A'

I am just off a shift from corporate headquarters and another work week finished. Not that the weekend is work free. I thought I would start a different series of posts focusing briefly on my collections, which are not massive but large enough for a few posts. This 'da Vinci' 'masterpiece' photo is from me at seven years old and is not my property and therefore we are off to a fantastic start with something which is not part of any of my collections. I just traveled to the downstairs part of the condo and borrowed this stored away 'treasure' for a few minutes. Of course all of you ladies that have read this blog hundreds or thousands of times only have a purely intellectual interest in me, and now you have an idea of what our hypothetical male child may look like.. Imitating female reader: 'Oh, he's so cute'. However, I suppose it can be stated that I shall inherit this 'da Vinci' at some point and it will become part of my collectibles.

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MPhil 2003 

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University

Question A

A person within your denomination comes to you with a serious problem, for example the death of his/her small child.

What would be one key Christian concept to mention that you would see as vital?

With this question, I was looking for a pragmatic use of the Christian faith in times of crisis, in other words, a Christian concept offered to effect real hope in a time of tragedy.

Rvd. David Adams mentioned: " The resurrection. Without it, we have no hope." Adams (2002).

Dr. Wayne Mouritzen stated: "I would refer to Paul’s teachings of the resurrection from 1st Corinthians 15. However, I believe sympathy is most needed." Mouritzen (2002).

I agree that the concept of resurrection is vital at a time of tragic death because this alone is God’s ultimate remedy and reversal of the tragedy. It is not immediate but promised in Scripture.

The Rvd. Daniel Clark stated: The Incarnation.

Through that we understand that God himself has felt and experienced our human pain–he has known isolation, grief, betrayal, mocking, torture, false accusations and illegal trial, death. He has been a refugee and known taunting at his ‘dubious’ parentage, etc. It is because God knows our pain, knows what life is like, that we can draw comfort from him in times of distress. Clark (2002).

This would be another important concept at a time of tragedy. Through Christ’s resurrection, humanity will be resurrected, but through Christ’s Incarnation, Christ experienced the human experience, and thus is a suitable high priest to be sought by sufferers. He is relatable to human beings because he took suffering upon himself.

Dr. Kenton Anderson stressed that God was in control. He stated: "I would emphasize the sovereignty and the grace of God. While there is mystery in this, God can be trusted to act according to his character and his word, and in ways that are good for his people." Anderson (2002).

William Badke mentioned the sovereignty of God as well. He stated: I would work on the concept of the sovereignty of God, along these lines – If God is sovereign, we feel we can blame him for what has happened. That may be the case, but the alternative is that what happened came about by chance. While the alternative may be more comforting than believing that God actually allowed the problem and could have stopped it, in fact we are left with a universe in which there is no one to help us, no one in control. We thus abandon the only God who can give us the strength to carry on. The dark side (if you want to see it as such) of acknowledging that God is sovereign, is that you have to allow him to work in ways that seem disastrous to you, that seem cruel and unfair. It’s here that we have to balance God’s sovereignty with his love, his justice and his knowledge which is vastly superior to us. We may never know why certain things happen, but God calls on us to trust his working in our lives, regardless of how things look to us. The alternative is to have a universe in which there are no explanations and only chaos rules. Badke (2002).

Mr. Badke makes an interesting point. Because God is sovereign, Christians must take comfort in that, even in times of personal suffering and devastation because the alternative, a creation without God, is one without meaning. With a faith in a sovereign God who wills suffering, at least we know that tragedy has a purpose and it is not just part of a chaotic meaningless existence.

Dr. Sydney Page stated: "I would try to encourage them not to see this as God punishing them, but as a consequence of living in a fallen world (i.e., I would not play down the evil character of what had happened, but affirm the rightness of being angry that such things happen)." Page (2002).

He also notes the importance of showing God’s love and compassion, and that this type of discussion should not take place immediately in the wake of a tragedy. This is good advice, as people do need time to adjust to their new situation, and I think a healthy anger with suffering and tragedy can at times assist in healing. The suppression of hurt and anger is not healthy. It is better to be honest in anger with God and to seek his understanding in times of great turmoil.

Dr. Larry Perkins noted that: "I think that one concept to share would be our confidence in the goodness of God." Perkins (2002).

Dr. Brian Rapske stated that he "would gently and confidently assert the greatness of God based upon Scriptures, and resist the temptation to ‘redefine’ greatness to something less (which is idolatry)." Rapske (2002).

Both comments are valid. God is still good; he has demonstrated saving goodwill to humanity through Christ. Also, he is still great, and not unable or totally unwilling to prevent tragedy. Instead, at times, he uses human tragedy and suffering for his own good purposes.

Rvd. Stephen Felkner stated concerning this question and this type of suffering: "The context is eternity. The extreme pain of this world makes no sense outside of this context." Felkner (2002).

God’s plans indeed do not make sense unless everlasting life, and the healing that will take place within it are considered when dealing with pain and suffering.

My interviewees were:

Rvd. David Adams, Anglican Church of Canada

Rvd.Daniel Clark, Curate, Holy Trinity Anglican Church Manchester England

Rvd. Stephen W. Felkner, All Saints Anglican Church, Fountain Valley, California

Dr. Wayne Mouritzen, Retired, Former Presbyterian Minister, now a Lay Anglican Rvd.

Tony Roache, Priest-in-charge, Parish of Ringley with Prestolee in the Diocese of Manchester, Church of England

Dr. Kenton C. Anderson, Dean, Northwest Baptist Seminary, Fellowship of Evangelical Baptist Churches, British Columbia

William Badke, Associate Professor, Associate Librarian, Associated Canadian Theological Schools

Dr. Sydney Page, Professor of New Testament, Taylor Seminary, Edmonton, Alberta, Canada

Dr. Larry Perkins, Associated Canadian Theological Schools, Trinity Western University

Dr. Brian Rapske, Professor of New Testament. Associated Canadian Theological Schools, Trinity Western University

Methodology: Pattison and Woodward: 7-8 (PhD Edit) & Video Update

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Seven, practical theology is sociopolitically committed.[1]  Persons from ‘below’ are a focus of practical theology, these being people who experience institutionalized injustice and oppression.[2]  The Church should not simply attempt to raise itself to heaven in a sense,[3] but needs to focus on working within the world.[4]  Robert McAfee Brown (1984) comments that in the Bible, in places such as Exodus, God takes a position against those who promote oppression and injustice.[5]  God at times does take sides in human struggles,[6] and God does side with the oppressed.[7]  Christians are sometimes in the delicate and tricky position of staying true to Biblical standards and yet standing with those who are oppressed and within the world system,[8] even if they are not believers and live outside of Christian morality.[9]  Those in power who call themselves Christians need to be respectfully challenged if they are perceived with a significant deal of evidence, to be involved in abusive practice.[10]  Western Christians need to examine the side they are on in many of the world’s social struggles, particularly in regard to the third world.[11]  In my mind there is a danger that Christianity, whether conservative or liberal, becomes overly influenced by cultures where it exists.  Christian thought must stay true to Biblical and theological principles at the expense of being led astray by societal movements that later in history may be deemed to have been corrupt.  Any historical corruption of the Christian Church is, in the end, a poor witness of Christ and the gospel and weakens the credibility of Christian ministry in the minds of many critics.[12]

Eight, practical theology is experimental, and personal experience of people’s religious life.[13]  There is room for discussion in how doctrines should be practically implemented.[14]  As people’s religious reflection needs to be taken seriously,[15] and this has my total support, I reason this can be done within traditional Christian perspectives, including Reformed ones, without overthrowing doctrines that are considered Biblical and essential.[16]  Again, this is not to indicate, in any way, that I wish to avoid intellectual challenges to Reformed theology as concepts from both conservative and liberal perspectives shall be reviewed and examined within this work.[17]   J.I. Packer (1973) states those that know God have great thoughts concerning him.[18]  These types of thoughts require personal experiences beyond Biblical and theological knowledge alone.  The God of academic and devotional theology needs to be personally experienced to seriously impacts lives.[19]

ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press.

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

CARTLEDGE, MARK J. (2002) Charismatic Glossolalia, Hants, England,

Ashgate Publishing Company.

CARTLEDGE, MARK J. (2003) Practical Theology, Carlisle, Cumbria, England, Paternoster Press.

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.

PACKER, J.I. (1973) Knowing God, Downers Grove, Illinois, InterVarsity Press. 

PACKER, J.I. (1996) ‘Regeneration’ in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

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

---

[1] Pattison and Woodward (2000)(2007: 14-15).

[2] Pattison and Woodward (2000)(2007: 15).

[3] Anderson (2001:181).

[4] Anderson (2001:181).  The Church must work within the world without being worldly at the expense of being true to the Holy Spirit.  This is no easy task for a large institution such as the Church.

[5] Brown (1984: 34).

[6] Brown (1984: 34).

[7] Brown (1984: 41).

[8] Anderson (2001:181). 

[9] A good Christian witness will treat non-believers with love, care and respect.

[10] Brown (1984: 160-161).

[11] Brown (1984: 160-161).  Anderson (2001: 181).  The third world is also known as the developing world.

[12] Anderson reasons the Church needs to repent for wrong doing in its existence.  Anderson (2001: 180-181).

[13] Pattison and Woodward (2000)(2007: 15).  Cartledge (2003: 248-249). 

[14] Pattison and Woodward (2000)(2007: 15).

[15] Pattison and Woodward (2000)(2007: 15).  Cartledge (2003: 248-249). 

[16] Whale (1958: 15).  Erickson (1994: 37).

[17] Notably in the surveys.

[18] Packer (1973: 24).

[19] Packer (1973: 24).  Cartledge (2003: 248-249).  

Quick Statements From Academic History

Rio De Janeiro

Preface

I may have in some shape or form in the main body or comments, mentioned some of these statements previously. But of course repetition is needed in teaching and learning.

I did, however, perform a search on both of my theology/philosophy blogs and did not find a nearly identical post. I attempt to not re-present a post unless with significant changes.

As these statements were not recorded in any format, I can only attempt paraphrase for the sake of accuracy.

Therefore to be fair to the source and not risk a misquote, I will not provide a source name but I will provide the academic institution.

I have updated my photos on the right lower side of my blogs again today.

It is good to thin out a bit, but scary that in a tight black t-shirt, clothing I rarely wear, usually dressing more on the casual/dress side, I actually remind myself a little of the legendary Bobby Buff.

A significantly larger version...

The bodybuilding world of course, still mourning his retirement from competition and training.

1999-2000: Manchester University, Dean and Professor

When discussing with Professor (David) Pailin, one must be careful as even a term like 'necessary' has a specific technical meaning.

I did not admittedly, have the background with Philosophy of Religion in 1999-2000 that I do now with completed MPhil/PhD degrees and ten years of related blogging, but at that point I did realize that the statement was correct.

Necessary, a primary definition is requiring to be done, achieved...requisite, essential. Oxford (1995: 910).

This would be the common and primary definition from British English and Oxford.

In philosophy, a necessary truth is one that could not have been otherwise. It would have been true under all circumstances. Something contingent as in contingent truth is one that is true but could have been false. Blackburn (1996: 257).

In philosophy, 'first cause' will often be considered, and I agree, as necessary.

Second causes such as human beings and angelic beings would be contingent.

Theologically from a Biblical, Christian perspective the first cause and God would be viewed as necessary, existing by necessity. Second or secondary causes such as creation, contingent.

2000: The University of Wales, Professor

I met your Professor (David) Pailin. He is quite the dinosaur.

Professor Pailin and another professor and their 'academic board' helped exit me out of Manchester University because I held to Reformed views on the problem of evil.

I supposedly was not educated and knew I could not do the work with my Christian BA and MTS degrees.

If Professor Pailin is a dinosaur, perhaps there is hope for persons such as myself that require reasonable academic freedom even while following institutional requirements.

After all, dinosaurs are fossils now...

1999: The University of Wales, Professor

The liberals have been hammering on the conservatives and not allowing academic freedom in the UK for forty years.

This was a professor's response to my plight at Manchester. And for those of you that are my consistent readers; as if I have been in my academic career a right wing fundamentalist or anything like. I am quite measured and moderate in my views although Biblical, in context.

To find me offensive and/or non-academic is to demonstrate, whether from the left or right, one's own form of fundamentalism.

1991-1995: Columbia Bible College, Professor

One does not see life accurately while looking through both tears of sadness and while looking through tears of joy.

A philosophy I have reflected on throughout my problem of evil and theodicy studies.

Whether one is in a state of sadness or joy, perhaps happiness, it is the same reality in which God incarnate intervened with the atoning and resurrection work. The same reality that will be recapitulated to perfection as it is now in a fallen state. (Revelation 21-22, Genesis 1-3).

1996-1999: Trinity Western University, Professor

Human moral perfection in Christ is not the same as God's moral perfection.

I agreed and agree as God is infinite and therefore infinitely perfect, whereas even a morally perfect human being is finitely perfect.

This is a major reason why Adam and Eve and the fallen angels although presumed to be morally perfect at creation did actually fall in to sin.

This is a reason that God will use compatibilistic freedom to cause/will, without force or coercion, within limited human free will/freedom that resurrected Christians will never sin and fall in the restored creation.

This is not libertarian free will that is supposedly neutral as if persons will have the choice to keep following God or not, to do good or evil. No, the nature and will shall be good, perfect and holy, and God maintains.

This is freedom from sin and the problem of evil for creatures. Freedom to flourish in God's Kingdom.

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

The Concise Oxford Dictionary, Ninth Edition 1995, Oxford.

Bonus

1995/1997: United Kingdom Military Chaplain

Wherever the Holy Spirit is, the Devil is not too far behind.

Profound and this can be observed while examining the creation story, the fall and the crucifixion of Christ in Scripture, as key examples.

Satanic forces as opposition to God's plans also work to forward God's plans, as God uses all things for the good.

Methodology: Pattison and Woodward: 5-6 (PhD Edit) & Sentimental Theology Revisited

Cambridge-trekearth

Methodology: Pattison and Woodward: 5-6 (PhD Edit) 

Five, practical theology is truthful and committed to changing the world through its intellectual findings.[1]  Awkward findings concerning theological perspectives should not be glossed over.[2] Criticisms that are leveled at certain doctrines or the way these doctrines are presented[3] within the context of theodicy does not necessarily mean that a doctrine is incorrect or needs revision.  It may be the case that the particular doctrine needs to be better explained by the Christian Church, and in particular within the tradition(s) for which it originates and is associated.  

Six, it must be contextual and situational related.[4]  Practical theology can use the Bible and other historical data, but its main concern is to explore and contribute to immediate contexts, situations, and practices.[5]  From traditional and Reformed Christian perspectives, the Bible serves as the key Scripture and reference in regard to matters of faith.[6] Cambridge theologian, J.S. Whale (1958) explains that within Protestant thought the Bible represents the whole counsel of God and nothing can be added whether by new revelation or tradition.[7]  Whale, however, correctly warns against the idea of the Bible becoming a law book,[8] and the Scripture needs to stay a historical living word as opposed to a narrow book of rules.[9]  This goes back to Erickson’s point that God’s word, although an unchanging message must be interpreted for each era.[10]   This in no way allows for an overhaul of major, traditional Christian doctrines from traditional and Reformed perspectives,[11] but with the use of practical and empirical approaches there would be opportunities to understand Christian theology in modern terms.[12]  In other words, the very same Biblical doctrines that were given in the contexts of ancient Israel, Europe, Asia, and Africa need to be explained in the contexts of twenty-first century Western civilization, and other societies in the world. Theological principles would remain the same, but theological application can vary within eras and locations.[13]

ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press.

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.

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

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

---

[1] Pattison and Woodward (2000)(2007: 14).  These include a ministry focus where Christ is seen as the means of reconciliation between the world and God.  Anderson (2001:62).

[2] Pattison and Woodward (2000)(2007: 14).

[3] Pattison and Woodward (2000)(2007: 14).

[4] Pattison and Woodward (2000)(2007: 14).

[5] Pattison and Woodward (2000)(2007: 14).

[6] Whale (1958: 15).

[7] Whale (1958: 15).

[8] Whale (1958: 15).

[9] Whale (1958: 15).

[10] Erickson (1994: 37).

[11] Whale (1958: 15).

[12] Pattison and Woodward (2000)(2007: 14-15).

[13] Whale (1958: 15).  Erickson (1994: 37).

End

Sentimental Theology Revisited

Sadly my Mother’s oldest sister from Alberta passed away.

It again makes me think of the value or not of theistic attempts at considering life after death.

Academically, the Christian religion, Christian faith and philosophy, is academically supported through thousands of manuscripts and fragments.

Religion Facts

Cited

‘The Earliest Extant Manuscripts Fortunately, textual critics and paleographers have a large number of ancient manuscripts at their disposal, many of which have been found within the last century. Nearly the entire New Testament exists in manuscripts dated to before 300 AD. Other important manuscripts date to the fourth and fifth centuries. The manuscripts dating from 100 to 300 AD are almost entirely papyrus fragments. These fragments are named with a "P" followed by a number. The vast majority of them were found in Egypt in the twentieth century, and are now kept in various museums and libraries throughout the world, including at Dublin, Ann Arbor, Cologny (Switzerland), the Vatican and Vienna.

The earliest manuscript of the New Testament was discovered about 50 years ago. P52 is a small papyrus fragment of the Gospel of John (18:31-33 on the front; 18:37-38 on the back), and it has been dated to about 125 AD. This makes it a very important little manuscript, because John has been almost unanimously held by scholars to be the latest of the four gospels. So if copies of John were in circulation by 125, the others must have been written considerably earlier. Moreover, the Gospel of John's greater theological development when compared with the other three gospels has led some scholars to conclude it was written as late as 120 or even 150 AD. The P52 fragment seems to make such late dates impossible. {4}'

This is a non-exhaustive post and presented is a short and limited textual support for Christianity as religious history. There is also the Hebrew Bible as religious history that with the New Testament forms the Bible.

There are also secular writings within the New Testament area which I have discussed on a previous post and as well there are writings from Church Fathers.

The New Testament provides information about the historical Jesus Christ, his atoning work and resurrection and his followers in historical setting and this gives much more credibility for theology concerning the concept of life after death in the presence of God, than does sentimental theology which denies or twists the concepts of Scripture in order to fit some type of speculative theistic hope for everlasting life which is devoid of the significant use of reason and revelation.

This is a dangerous way to approach God and life, as there is not convincing evidence for believing that God will provide a departed person with meaningful everlasting life, outside of revelation from God explaining by what means he would bring a person that has passed away into his presence forever, and/or place them in a better place.

Such theology is over-speculative and devoid of philosophical, theological and empirical/historical evidences for support. It is wishful. There are many spiritual dangers associated with sentimental theology which include false hopes, and false theology. The ultimate danger is being wrong about God, and not receiving his everlasting grace and mercy.

New Martial Arts Equipment: Edited Effects and Original Versions

I was shopping in New Westminster today-trekearth: Correction,
Spring action knife not switch blade apparently!

New Westminster-trekearth: The gentleman that sold me the tactical knife,
I presume the owner, also went out of the way to kindly tell me (showing my security ID incidentally
as I had my bank card out) that the knife was also good for throat strikes while blade not elongated and showed me where to strike. I suppose that would be tactically rescuing me or someone else. I cut through some of the grocery packaging when I got home. Wow... I should add that the man loosened the mechanism stating it had to be tighter (no switch blade) for transporting  to the USA. Uhh, I will never be transporting this to the USA or Europe on a trip...

Methodology: Tyron Inbody (Brief PhD Edit)

Photo: Vancouver 2014 

Methodology: Tyron Inbody

Tyron Inbody (1995) describes three methodological assumptions of empirical theology.[1]  One, as a result of the general attitude of the empirical thinker, empirical theology has an attitude of total openness towards experimental evidence.  Knowledge is dependent on observable data supplied by evidence and experience.[2] 

Two, empirical theology uses a method of inquiry, and a way of organizing the data that is experimental.[3]  Empirical theology is not an appeal to experience alone, but uses a method of inquiry with the use of data.[4]  All public theological claims based on empirical data are open to public inspection and correction.[5]  If the data is deemed as common experience, according to Inbody, it can be accepted as empirical theology.[6]   

Three, empirical theology is an appeal to common human experience as the source for justification for theological assertions.[7]  Empirical theologies appeal to experience as the primary source and the empirical method as the primary norm for justifying a theological claim.[8]  From my perspective, I can acknowledge that empirical methodology has to be open to empirical evidence,[9] and I can tentatively accept Inbody’s first point.[10]  With point two, I do not have a difficulty with empirical data being open to public inspection,[11] in fact I would welcome a public review of my findings in regard to theodicy.[12]  With point three, within Reformed tradition, I reason that revealed Scripture is the final authority for justifying a theological claim,[13] and therefore would see the empirical method’s evaluation of Biblical theology as very important,[14] but not primarily or singularly important in determining the truthfulness of a doctrine.  Although I reason that Christian doctrine and practice must be grounded in revealed Scripture,[15] this does not negate the fact that theodicy reviewed within this thesis can be examined through the empirical data, and therefore my disagreement with Inbody on his third point,[16] does not in any way subtract from the effectiveness of this work.[17]

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

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

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

---

[1] Inbody (1995: 215-216).

[2] Inbody (1995: 215).

[3] Inbody (1995: 215-216).

[4] Inbody (1995: 216).

[5] Inbody (1995: 216).

[6] Inbody (1995: 216).

[7] Inbody (1995: 216).

[8] Inbody (1995: 216).

[9] Inbody (1995: 216).

[10] Inbody (1995: 216).

[11] Inbody (1995: 215-216).

[12] Presenting the data in book, journal and blog article format is another way of receiving public feedback, in particular from those within the Christian community.

[13] This is called the Scripture principle.  Grenz, Guretzki, and Nordling (1999: 106).

[14] Inbody (1995: 215-216).

[15] Grenz, Guretzki, and Nordling (1999: 106).  Lindsell (1976: 30-32). 

[16] Inbody (1995: 216).

[17] A moderate conservative using empirical data to evaluate and critique his own tradition and related sovereignty theodicy, along with two other perspectives, should in my opinion be viewed as a positive and open-minded academic development.

Methodology: Pattison and Woodward: 3-4 (PhD Edit) & Technorati Rankings

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Methodology: Pattison and Woodward: 3-4 (PhD Edit) 

Three, practical theology is confessional and honest.[1] This requires an objective evaluation of the world that is not philosophically committed to a particular faith or theological perspective in a close-minded fashion.[2]  Real suffering should not be denied for the sake of any theological system,[3] as the logical and reasonable nature of a good theodicy does not take away the seriousness of suffering. Only God alone can ultimately free his creation from suffering,[4] but a theodicy may explain to some degree, how God works within his creation that contains evil and suffering. Concerning objectivity, within this thesis my Reformed perspective shall not be spared from an objective evaluation and critique as a result of empirical findings.[5] 

Four, it is unsystematic, throwaway theology that constantly needs to reinvent its tasks and methods.[6] In my mind, this can work with certain strands of traditional theology, which Pattison and Woodward state are unchangeable and unchallengeable.[7] This is so, since although for example, Reformed and Roman Catholic theological systems[8] have certain dogmas that make them what they are, human reaction to these systems will often vary. Therefore, as a moderately conservative, Reformed theologian, even though I reason there are certain theological essentials[9] that I bring into my theodicy, the human reaction to these doctrines shall not always be the same,[10] and at the same time how the theology is understood and expressed may not be identical in different eras[11] even though the essential doctrines remain the same. 

Calvinist, Millard J. Erickson (1994) comments that doctrines need not be maintained precisely with the same form of expression that they were in Biblical times.[12]  Erickson also points out that not all other sources of knowledge and truth need to be excluded from Christian teaching.[13]  Scriptural truth revealed from God remains the same, but practical and empirical findings can alter how certain theological dogma are implemented with a particular society, group, or individual.[14]  Jerry W. McCant (1991) provides the idea that New Testament doctrines were definitely presupposed within,[15] but the doctrines are not systematic or fully developed.[16]  I reason there are at times clearly defined Biblical doctrines,[17] but McCant is correct that the systemizing of these doctrines did not take place.[18]  This systemization[19] would be a task of systematic theology and philosophy of religion. Practical and empirical theology can provide opportunities to evaluate practically systematic theology and philosophy of religion in regard to the problem of evil.[20]

---

[1] Pattison and Woodward (2000)(2007: 13).

[2] Pattison and Woodward (2000)(2007: 13).

[3] Pattison and Woodward (2000)(2007: 13-14).  Collins (1988: 16).  Real suffering provides opportunity for pastoral counseling and theology.

[4] Although human beings can somewhat minimize the suffering of others in many cases.

[5] This shall be presented within Chapter Six and the Appendix.

[6] Pattison and Woodward (2000)(2007: 14).

[7] Pattison and Woodward (2000)(2007: 14).

[8] And Eastern Orthodox as well.

[9] Reformed methodology which be discussed in Chapter 3.

[10] Nor will be the various experiences of persons be the same.  Therefore these differing experiences need to be theological considered, as Cartledge points out.  Cartledge (2003: 249). 

[11] Erickson (1994: 37).

[12] Erickson (1994: 37).

[13] Erickson (1994: 37).  Including studies in science and medicine.

[14] Pattison and Woodward (2000)(2007: 14).

[15] McCant (1991: 471).

[16] McCant (1991: 471).

[17] McCant (1991: 471). 

[18] McCant (1991: 471).

[19] McCant (1991: 471).

[20] Pattison and Woodward (2000)(2007: 14).

CARTLEDGE, MARK J. (2002) Charismatic Glossolalia, Hants, England, Ashgate Publishing Company.

CARTLEDGE, MARK J. (2003) Practical Theology, Carlisle, Cumbria, England, Paternoster Press. 

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.

MCCANT, JERRY W. (1991) ‘The Development of Doctrine in the New Testament’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.

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

Technorati Rankings

My theology and philosophy blogs

Satire And Theology

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Green authority? Perhaps because of my lovely world photos?

Dr. Russell Norman Murray 

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Even with these rankings, my second and other blog receives more page visits and pageviews via Blogger and other services. As well my Google+ page affiliated with Satire And Theology has more than double the views of the Google+ site affiliated with this blog.

Fairly decent rankings for someone not embraced by the Christian community and academia.