PhD: Twitter quote 95
Recent from Facebook, no confirmed location.2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter
Edited from PhD thesis
Twitter version I
In regards to empirical theology & methodology. Williams comments there are certain broad foundations of the empirical method that can perhaps be agreed upon.
Twitter version II
In regards to empirical theology & methodology. One, experience in the empirical method is the felt, bodily, organic action of human history.
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Referenced
Williams (1969: 176).
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Edited from PhD thesis
This experience includes sense data, but is not limited by it. Williams (1969: 176). Williams writes that there is a mysterious disclosure of God by which God is revealed metaphysically, and he reasons that human faith cannot survive without interpreting this metaphysical experience that is manifested in all things. Williams (1969: 177-178).
Traditional Christian thought can agree that, in a sense, God reveals things about himself outside of revealed Scripture. Mounce (1995: 77). Through creation God provided sufficient evidence for his existence Mounce (1995: 77), and therefore persons would be accountable for denying this revelation. Mounce (1995: 77). This is known as natural revelation and is distinguished from special revelation. Mounce (1995: 78). Special revelation would include Scripture and the gospel message Grenz, Guretzki, and Nordling (1999: 109), and therefore natural revelation would provide natural information concerning God Mounce (1995: 78), but not specific information in regard to salvation. Cranfield (1992: 32).
The knowledge of God for humanity is limited when restricted to natural theology. Cranfield (1992: 32). It is not the same knowledge of God that is revealed supernaturally in Scripture. Cranfield (1992: 32).
James D.G. Dunn (1988) writes it is clear that within the Romans text the concept of God revealing himself through natural theology exists. Dunn (1988: 56). This natural theology has always been apparent to humanity, and has been present as long as the cosmos have existed. Dunn (1988: 57). There is no assumption here that human beings existed at the creation of the cosmos.
July 24, 2021
Reviewing this more than a decade later, empirical theology, in many ways, is reading more like empirical philosophy of religion than empirical theology. In other words, under the academic umbrella of Philosophy, philosophy of religion examines religion and Christianity, extra-biblically or outside of the Bible.
Natural revelation, is implied in Romans 1, and it not called natural revelation in Romans. Therefore, I referenced Mounce, Cranfield and Dunn, as Roman's scholars within my PhD thesis. Natural revelation can be viewed as an aspect of the study of philosophy of religion, although this academic discipline certainly interacts with biblical studies and theology. In contrast to philosophy of religion; biblical studies and various types of theology, including philosophical theology and systematic theology, would be placed under the academic umbrella of Religious Studies.
Both philosophy of religion and philosophical theology were equally prominent within my British MPhil/PhD theses and questionnaire/survey work and I might add, are equally prominent within my website work.
Note, in my both my formal and website academic work, I have found that there are some within Christian academia that deny there is any such thing as natural theology, it is reasoned that any actual type of theology comes from biblical revelation. It is a debate of semantics, but I can reasonably view natural theology as more so ‘natural’ philosophy of religion.
As example, Karl Barth was a noted opponent of natural theology:
Cited
'Karl Barth is the most famous (and infamous) opponent of Natural Theology in the world. However, in the final volume of the Church Dogmatics, Barth developed a Natural Theology of his own, that he titled "Secular Parables of the Kingdom" (c.f. CD IV/3.1, §69.2 The Light of Life).’
Referenced
Barth, Karl (193201968)(2010) Church Dogmatics, Vol. 4.3.1, Sections 69: The Doctrine of Reconciliation, Study Edition 27, London, T & T Clark.
Postbarthian citing Barth
Barth, Karl, G. W. Bromiley, and Thomas F. Torrance, (1975) (2005) Church Dogmatics: The Doctrine of God. Vol. II/1, Edinburgh: T. & T. Clark, 1975. 168. Print.
'One would think that nothing could be simpler or more obvious than the insight that a theology which makes a great show of guaranteeing the knowability of God apart from grace and therefore from faith, or which thinks and promises that it is able to give such a guarantee—in other words, a "natural" theology—is quite impossible within the Church, and indeed, in such a way that it cannot even be discussed in principle.’ —Karl Barth, CD II/1 [2]’
Postbarthian citing Barth
Barth, Karl, G. W. Bromiley, and Thomas F. Torrance, (1975) (2005) Church Dogmatics: The Doctrine of God. Vol. IV/3/1, §69.2 The Light of Life, Edinburgh: T. & T. Clark, 1975. 168. Print.
‘we have no need to appeal either for basis or content to the sorry hypothesis of a so-called "natural theology" (i.e., a knowledge of God given in and with the natural force of reason or to be attained in its exercise). CD IV/3.1, §69.2 The Light of Life.’
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BARTH, KARL (193201968)(2010) Church Dogmatics, Vol. 4.3.1, Sections 69: The Doctrine of Reconciliation, Study Edition 27, London, T & T Clark.
BARTH, KARL, G. W. BROMILEY and THOAMS F. TORRANCE, (1975) (2005) Church Dogmatics: The Doctrine of God. Vol. II/1, Edinburgh: T. & T. Clark, 1975. 168. Print.
BARTH, KARL, G. W. BROMILEY and THOMAS F. TORRANCE, (1975) (2005) Church Dogmatics: The Doctrine of God. Vol. IV/3/1, §69.2 The Light of Life, Edinburgh: T. & T. Clark, 1975. 168. Print.
CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.
DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.
WILLIAMS, DANIEL DAY (1969) ‘Suffering and Being in Empirical Theology’, in The Future of Empirical Theology, Chicago, the University of Chicago Press.
Referencing G.W. Bromiley once again
BROMILEY, G.W. (1996) ‘Baptism, Infant', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
This is always an interesting citation, as someone that leans more towards believer's baptism. I do not think infant baptism/paedobaptism is heretical.
G.W. Bromiley(1915–2009), who as of 1996 (according to the referenced text listed credentials) was Senior Professor of Church History and Historical Theology at Fuller Theological Seminary, explains that in early church history those such as Irenaeus and Origen, who were close to the apostles, were involved in baptizing children of professing believers.
BROMILEY, G.W. (1996) ‘Filioque’ in Walter A. Elwell (ed.) Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
BROMILEY, G.W. (1996) ‘Trinity’ in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
