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.

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[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.