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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]
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. (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.
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