My Collections: Academic Library & Methodology: Pattison and Woodward: Finale

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My Collections: Academic Library

Clarification on the James Boice text. It is a relatively new text in my library from my previous Reformed Presbyterian Church and it is important as a continual in mind Presbyterian reference, as opposed to something used frequently on the blogs. It was not used in my PhD. Therefore I mentioned it.

Also with with the Greek New Testament, the manuscripts are used for translations from Greek to other languages for New Testaments, so therefore Greek to English translations which is what was meant, for example.

It is D.Z. not D.W....the joys of live...

Methodology: Pattison and Woodward Finale

Nine, practical theology is often reflectively based. Persons are encouraged to analyze their own life and experiences. Theological reflection should be an integral part of both theoretical and practical/empirical approaches. 

In my view, revealed theology to be understood reasonably well in theory and practice requires a person to pray and reflect on this over time. God must be contemplated. Followers should reflect on Biblical, theological and other truths in order to hopefully lead to correct practical applications.

Ten, practical theology, in its interrogative nature, unlike traditional, orthodox theology, is not primarily interested in staying within confined thought, but asks good questions concerning the nature of reality. Although I have stated that I am not interested in overturning primary Christian orthodox theology, at the same time this theology must be critically analyzed in order that persons within the Christian Church are being taught and understand concepts correctly.  Perhaps in some cases this is because Christians, or persons that claim to be Christians, possess Biblical and theological knowledge, and yet have not seriously interacted with material to have a reasonable understanding of how knowing the Biblical God should lead one to treat fellow human beings with love and respect.

Eleven, practical theology is interdisciplinary, meaning it uses methods from academic approaches that are not overtly theological. Although I reason none of these other disciplines[1] should alter essential Biblical theology, 

I can agree with Pattison and Woodward when they explain that disciplines such as economics, sociology, and psychology could impact practical theology. As noted earlier, truth can be found outside of the Bible, and I deduce that other academic disciplines can certainly be used to help those in the Christian Church better understand theology. Christian theology in regard to theodicy is already relying on the related, but different discipline of philosophy. If theology can rely on philosophy for assistance in regard to theodicy, it can rely on disciplines such as sociology, psychology, and science as well.    

Twelve, practical theology is analytical and constructive, meaning it analyses situations and attempts to provide constructive ideas for change. Christian faith and philosophy needs to have a progressive, practical nature, which seeks to find problems in the Christian life, and with God’s help sets out to change and improve things, both on an individual and corporate level.  The antagonism should not be against the world, but opposed to acting in worldly ways which promote evil, instead of promoting God inspired goodness.  Christian ministry to be effective should not hold animosity toward persons it is attempting to reach, but should present the gospel respectfully. 

Thirteen, the authors comment that practical theology is dialectical and disciplined. There is a creative tension within the discipline with theory and practice, religious tradition and contemporary experience,[2] written texts and present experience, theology and other disciplines, and the religious community and outside communities. Here it can be admitted that although I reason the Bible is God’s revealed word for humanity and the Church, what is written in disciplined conversation can allow practical and empirical theology to discern at times where certain church groups and related organizations are not perhaps representing Scripture in the best way possible.

Fourteen, for the final point, practical theology is noted to be skillful and demanding. The authors explain that there is much to learn concerning the different methods involved in this approach. The hope is that through difficult study and research practical theology can be both genuinely practical and authentically theological. 

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: 15).

[2] Pattison and Woodward (2000)(2007: 15-16).

My Collections: Mahavishnu Orchestra And Libertarian Chuckles

Maple Ridge

Uncle Chuckles shares his views on the legalization of marijuana in Maple Ridge, one of the pothead hotbeds in the universe.

On the way home this evening I saw a man sweeping the Lougheed Highway here in Maple Ridge...yes you read that correctly.

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. 

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[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).