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

Folegandros, Greece, Travel+Leisure, Facebook

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

Technorati Authority: 94 Rank: 33062/1343398

Sports Authority: 87 Rank: 2113

Green Authority: 55 Rank: 2674

Religion Authority: 1 Rank: 3868

Tags: philosophy of religion, satire, theology

Green authority? Perhaps because of my lovely world photos?

Dr. Russell Norman Murray 

Technorati Authority: 95 Rank: 30543/ 1343398

Politics Authority: 83 Rank: 3324

Living Authority: 102 Rank: 1482

World Authority: 100 Rank: 1470

Religion Authority: 127 Rank: 330

Tags: biblical studies, philosophy of religion, theology

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.

Methodology: Pattison and Woodward: 1-2 (PhD Edit) & Philosophical Question For Readers

Playa Nacascolo, Peninsula Papagayo, Guanacaste, Costa Rica,Travel+Leisure Facebook

I promised those that assisted me with Doctoral questionnaires and surveys that I would share results and basically the entire PhD, online. Here we are three plus years later and still at it. This is an indication of the mammoth task I was asked to complete and then further complete in revisions. There is no wonder I have no interest in attempting to complete another Doctoral research degree, although I still enjoy academic research, especially in theology, philosophy and Bible.

These posts also provide me with more opportunity to opine and reflect.

I see there have been only a few posts on Pattison and Woodward and there are fourteen sections. This reads like seven posts:

One can always complain in comments. I will have my secretary deal with it immediately at the complaints department.

Methodology: Pattison and Woodward 1-2

Stephen Pattison and James Woodward (2000)(2007) explain in ‘Introduction to Pastoral and Practical Theology’ in the text, which they serve as editors, The Blackwell Reader in Pastoral and Practical Theology[1] that although it is difficult to provide a comprehensive and universal list of the methodology of practical theology,[2] the list below contains many of the important elements.[3]  One, practical theology is a transformational activity,[4] in that with both process and outcome, it aims to change the lives of persons, and create greater understanding in the contemporary world.[5]  Theoretical, Philosophical theology from both conservative and liberal perspectives can also offer an alteration in the thinking and life of a student of theology,[6] but in many cases persons will not view doctrine as life changing and need to understand theoretical, philosophical concepts concerning theodicy clearly in the practical context,[7] in order for theology to offer any possibility of impacting his/her life significantly.[8]  Most persons do not receive specialized theological training and it is therefore reasonable to assume that a strictly and/or mainly theoretical approach will not significantly assist or impact the lives of many that attend Christian churches.[9]

Two, practical theology is not only concerned with the propositional, logical, and rational aspects of life and theology.[10]  Emotions, even if at times presented in an irrational manner, need to be understood within theological reflection of the human condition.[11]  I should point out that emotions need not necessarily be irrational.  Emotional reactions to the problem of evil and to theology and philosophy,[12] which deal with theodicy, can be reasonable and should not be automatically discounted as intellectually useless.[13]  Understanding human emotions is vital for pastoral theological care,[14] which needs to reason out theology in artistic and imaginative ways.[15]  While maintaining theoretical theological propositions,[16] I have no difficulty with examining the problem of evil from emotional perspectives.[17]  This should be a natural human reaction for any person studying the problem of evil,[18] whether this person is a professional theologian/philosopher or not.  I deduce there is no reason to conclusively assume that theoretical theodicy cannot work hand in hand with emotions.[19]  A person can feel and experience evil and suffering,[20] and yet have some understanding of it within a logical and reasonable theodicy. 

I reason not only that theological/philosophical theodicy can be complemented by practical and empirical theology, but also that emotions and suffering under evil does not necessarily have to lead one to disbelief in theodicy.[21]  In contrast, the better the theodicy, the more it shall assist a suffering person.  A human being is often going to experience evil and suffering on both emotional and intellectual levels and both should be adequately dealt with by theology and philosophy. There is no need to detach emotion from the problem of evil for intellectual purposes.[22]

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

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

Ashgate Publishing Company.

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

COLLINS, GARY R. (1988) Christian Counseling, London, Word Publishing.

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

---

[1] James Woodward and Stephen Pattison (eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

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

[3] Pattison and Woodward (2000)(2007: 13).  In other words, the methodological approach to doing practical theology and the stages taken in the process.  Cartledge (2003: 248).

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

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

[6] My research of theodicy with MPhil and PhD work has definitely heavily influenced how I evaluate both academic and personal issues involving evil.

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

[8] Pattison and Woodward (2000)(2007: 13).  Practical theology aims to integrate theology with practice in order for the value of theology to be better understood.  The gap between ‘understanding and explaining’ is sought.  Anderson (2001: 26). 

[9] In the same way that a theologian, not heavily educated in another discipline, would not be impacted significantly in many cases by complex academic work within that other discipline.

[10] Pattison and Woodward (2000)(2007: 13).  Anderson (2001: 26).

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

[12] The implications of theology are an important aspect of practical theology.  Cartledge (2003: 249).

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

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

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

[16] Such as Reformed doctrines and views developed through the study of Philosophy of Religion.

[17] Gary Collins admits that emotions can be crippling, but this provides opportunities for Christian pastoral counseling.  Collins (1988: 16).

[18] This should be natural for anyone dealing with the suffering of another from a theological perspective.  Pattison and Woodward (2000)(2007: 13).

[19] Collins (1988: 16).  The Christian message can be presented within the context of one suffering.

[20] Practical theology should deal with the inner core issues of an individual.  Anderson (2001: 28).

[21] Collins (1988: 16). 

[22] Pattison and Woodward (2000)(2007: 13).  Cartledge (2003: 249).  Rather these would be an aspect of individual life experience which can be theologically analyzed with the use of data. 

Philosophical Question For Readers

A few weeks ago late at night at a break at site, I was in a friendly debate with a Muslim that claimed, for example, Christianity could be disproved by something written in the fourth century by those outside of the New Testament Church community. I stated that the first century documentation, especially Biblical within the New Testament Church community was far more reliable to find the accurate historical events and religious history. This is a common way for Biblical scholars to reason and for historians to reason.

He stated that he would have rather lived two or more hundred years ago because of the moral decay in the world today.

I disagreed, even acknowledging what Scripture and the Book of Revelation state in regard to the coming New Heaven and New Earth. This indicates the requirment for this realm to be replaced and that it may quite possibly become more filled with problems of evil and suffering before God through Christ brings about a new everlasting realm.

I stated I would, since problems of evil and suffering will still exist in this realm, rather live, for example, a thousand years from now, barring that the world did not exist in totalitarianism, because medical advances would be greater, medically related suffering likely less and life span longer.

I am reasoning that when human medical advances can regenerate human tissue and organs, perhaps even blood, I certainly hope not through abortion related embryonic cells, that this would certainly be in many ways a better era to live in. 

Would readers philosophically prefer to live in the past, present, or future?

And of course this is purely hypothetical, but the gentleman started the subject. I also reason that as each human being is procreated by a set of parents and each of them by a set of parents each and so on, that one is born only in that sequence. Barring a miraculous creation from God.

Thank you.

This photo is after my several hour shift @ work. Somewhat puzzling to me is I look more decent after the shift than with the photos I attempted before the shift. I suppose perhaps I do not look as decent when I just got up and that walking many floors two plus times, plus exterior for five to ten miles might assist. This is a shift where an elevator and computer system in part went down, but I was working with a newbie, 'Mr. Luss can fix, he have PhD, and good with computers, me go on patrol' (Likely thought process).