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Theodicy: Its Relation to Science
GANZEVOORT, R. RUARD (2004)(2005) ‘Van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, pp.53-74, C.A.M. & Moore M.E. (eds), Amsterdam.
HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.
By evaluating free will, sovereignty and
soul-making theodicy with the use of practical theology, it shall be examined to
what degree the theological assumptions and concepts within these perspectives
are understood and accepted empirically by questionnaire respondents.[1]
As noted, Francis writes that the disciplines of the social sciences will be applied as methodology for studying practical and empirical theology.[2] He reasons that the work of practical and empirical theology can be tested by the social sciences.[3] R. Ruard Ganzevoort (2004)(2005) explains his view that theology is a forum where various scientific disciplines meet.[4] Theology is like science in that various theological disciplines investigate language and other symbols in relation to religious experiences, beliefs, and actions,[5] and therefore are concerned with understanding how ‘God speaks.’[6]
This thesis, within its methodology accepts that the theoretical, philosophical views within the reviewed theodicy[7] shall be examined theologically within the Chapters,[8] but also shall be reviewed practically, sociologically, and psychologically to some degree. This is done by examining the empirical questionnaire results and statistics within social science.[9] Theological theories therefore, within this thesis, are not only presented for and by professional theologians and philosophers, but also by respondents that attend Christian Churches from various denominations and church groups.[10]
This thesis therefore, in the context of theodicy related ideas, shall to some extent bridge the intellectual gap between professional theology/philosophy in regard to the problem of evil, and how persons that attend Christian Churches respond to these theories.[11] Theology does not exist primarily for theologians and philosophers, but for all church attendees and members.[12] Therefore, any mistrust or misunderstanding of theology in regard to theodicy within the church by laypersons needs to be corrected and the use of questionnaires and empirical data provides a vehicle for correction.
As noted, Francis writes that the disciplines of the social sciences will be applied as methodology for studying practical and empirical theology.[2] He reasons that the work of practical and empirical theology can be tested by the social sciences.[3] R. Ruard Ganzevoort (2004)(2005) explains his view that theology is a forum where various scientific disciplines meet.[4] Theology is like science in that various theological disciplines investigate language and other symbols in relation to religious experiences, beliefs, and actions,[5] and therefore are concerned with understanding how ‘God speaks.’[6]
This thesis, within its methodology accepts that the theoretical, philosophical views within the reviewed theodicy[7] shall be examined theologically within the Chapters,[8] but also shall be reviewed practically, sociologically, and psychologically to some degree. This is done by examining the empirical questionnaire results and statistics within social science.[9] Theological theories therefore, within this thesis, are not only presented for and by professional theologians and philosophers, but also by respondents that attend Christian Churches from various denominations and church groups.[10]
This thesis therefore, in the context of theodicy related ideas, shall to some extent bridge the intellectual gap between professional theology/philosophy in regard to the problem of evil, and how persons that attend Christian Churches respond to these theories.[11] Theology does not exist primarily for theologians and philosophers, but for all church attendees and members.[12] Therefore, any mistrust or misunderstanding of theology in regard to theodicy within the church by laypersons needs to be corrected and the use of questionnaires and empirical data provides a vehicle for correction.
Hans-Gunter Heimbrock (2005) notes that since
religion and faith is experimental within empirical theology,[13] the social sciences have been used to examine social
dynamics, conditions and contexts of religious life.[14]
He reasons that pastoral work has also been assisted in this process.[15] There has been increased discussion involving standards
and criteria for appropriate empirical research in theology.[16] Philosophically, I do not view Christian faith and
philosophy as primarily experimental,[17] although I can
grant Heimbrock’s point that the social sciences can deal with the existing
experimental aspects of religion and assist in understanding.[18]
The experimental nature[19] of empirical theology can not only lead to a better understanding of practical theology within the Christian Church, but when applied the theodicy related questions in this project, can help to explain how the theoretical theories of theologians and philosophers are being understood and accepted by persons that attend church. If there are misunderstandings and disagreements between professionals and amateurs in regard to theodicy concepts, the empirical aspect within this thesis allows for both pastoral work[20] and theoretical theology to be assisted by feedback from church attendees of various denominations and groups.[21] The professional teacher within Christianity is therefore given the opportunity, after reading my work, to better explain and/or reconsider the presentation of certain doctrines based on results of the empirical data.
The experimental nature[19] of empirical theology can not only lead to a better understanding of practical theology within the Christian Church, but when applied the theodicy related questions in this project, can help to explain how the theoretical theories of theologians and philosophers are being understood and accepted by persons that attend church. If there are misunderstandings and disagreements between professionals and amateurs in regard to theodicy concepts, the empirical aspect within this thesis allows for both pastoral work[20] and theoretical theology to be assisted by feedback from church attendees of various denominations and groups.[21] The professional teacher within Christianity is therefore given the opportunity, after reading my work, to better explain and/or reconsider the presentation of certain doctrines based on results of the empirical data.
Professor of philosophy and religion, Karl E.
Peters (1992) comments in his abstract that empirical theology is in contrast to
science in that it seeks to understand the nature and source of human
fulfilment,[22] and science seeks to understand the world
regardless of the implications of human welfare.[23] Empirical theology is like science in that it affirms
naturalism,[24] accepts limitations on human knowledge,
and therefore makes all religious knowledge tentative.[25] Both scientific causal and religious
explanations are sought for meaning in life, and a key criterion for justifying
ideas is to explain experience and to focus on new research.[26]
Within my Reformed perspective there is an acknowledgement that science is dependent on the use of naturalism.[27] Y. Krikorian (1944)(2007) explains naturalism is part of nature, contains nothing supernatural,[28] and that the scientific method should be used to explain all aspects of reality, including those assumed to be ‘spiritual’ in nature.[29] C.A. Dubray writes that naturalism is not primarily a special system as much as a view held by many within philosophy and religion.[30] It is not so much a set of positive or negative doctrines, but a general attitude which influences many ideas.[31] Nature is viewed as the fundamental and original source for all that exists,[32] and therefore all reality needs to be explained in terms of nature.[33]
All events find an adequate explanation within nature itself.[34] I can accept that science must use natural and not supernatural means[35] and is clearly often a discipline with different methods than theology or philosophy. One should not expect scientific method to be religious in nature.[36] Many Christians of moderate positions and various traditions would disagree with the concept that nature is the fundamental and original source for all that exists.[37] James W. Sire (1977) notes there have been theistic critics that have found fault with naturalism.[38] This was based on the conviction that a personal God was behind the universe and that naturalism in itself did not provide an adequate reason why human beings were valuable.[39] Human beings are unique, but so are gorillas, and there remains the problem of establishing the value of human beings within naturalism, according to Sire.[40]
Within my Reformed perspective there is an acknowledgement that science is dependent on the use of naturalism.[27] Y. Krikorian (1944)(2007) explains naturalism is part of nature, contains nothing supernatural,[28] and that the scientific method should be used to explain all aspects of reality, including those assumed to be ‘spiritual’ in nature.[29] C.A. Dubray writes that naturalism is not primarily a special system as much as a view held by many within philosophy and religion.[30] It is not so much a set of positive or negative doctrines, but a general attitude which influences many ideas.[31] Nature is viewed as the fundamental and original source for all that exists,[32] and therefore all reality needs to be explained in terms of nature.[33]
All events find an adequate explanation within nature itself.[34] I can accept that science must use natural and not supernatural means[35] and is clearly often a discipline with different methods than theology or philosophy. One should not expect scientific method to be religious in nature.[36] Many Christians of moderate positions and various traditions would disagree with the concept that nature is the fundamental and original source for all that exists.[37] James W. Sire (1977) notes there have been theistic critics that have found fault with naturalism.[38] This was based on the conviction that a personal God was behind the universe and that naturalism in itself did not provide an adequate reason why human beings were valuable.[39] Human beings are unique, but so are gorillas, and there remains the problem of establishing the value of human beings within naturalism, according to Sire.[40]
Bloesch reasons naturalism philosophically
reduces humans to creatures that commit instinctual drives.[41] Wheaton professor, Henry Clarence Thiessen (1956)
explains that since naturalism holds that nature is the whole of reality,
everything that occurs is due to the laws of nature.[42]
He comments Scripture recognizes the existence of the laws of nature, but it is
reasoned they do not operate independently of God.[43]
God concurs with the laws he has established,[44] and
Thiessen reasons that miracles and revelation can occur when God operates
outside of laws he established.[45] William W. Klein,
Craig L. Blomberg and Robert L. Hubbard, Jr. (1993) suggest miracle stories in
the Gospels serve to demonstrate who Jesus Christ was and that God was breaking
into human history.[46] Miracles are not typical, but
were primarily used in the New Testament to highlight the ministry of Christ.[47]
Naturalists and moderate Christians would not necessarily disagree on scientific facts, but many Christians would accept a revealed supernatural source behind nature,[48] the naturalist would deny.[49] It can be reasoned therefore that Christians can embrace the similarities that science has with empirical theology,[50] without a necessary abandonment of the belief that God revealed himself and his plan of salvation within history.[51] Empirical theology within practical approaches[52] can therefore without necessary contradiction, complement philosophical theology in the context of theodicy.
Science has made discoveries that have assisted humanity and has helped persons understand many realities. My Reformed perspective deduces that human corruption cannot be entirely corrected scientifically but human beings are changed permanently to avoid evil only by the completed regeneration work of God. I reason that scientific progress has helped humanity tremendously to live better quality lives, but human beings are capable of committing as grotesque and intense evils as ever in the twenty-first century. This is so, in my view, because scientific knowledge has not as of yet, been able to change the essential nature of human beings. Even if science could perfect the physical nature of persons to avoid evil actions, assuming for the sake of argument human beings have a spirit, it needs to be considered if materially based science could perfect the human spirit as well to avoid all wrong actions. This would appear doubtful.
Philosophy and theology have assisted human beings throughout history to better understand life, but neither of these disciplines can provide a remedy to the problem of evil; however, they can help to explain evil and suffering through effective theodicy.
Naturalists and moderate Christians would not necessarily disagree on scientific facts, but many Christians would accept a revealed supernatural source behind nature,[48] the naturalist would deny.[49] It can be reasoned therefore that Christians can embrace the similarities that science has with empirical theology,[50] without a necessary abandonment of the belief that God revealed himself and his plan of salvation within history.[51] Empirical theology within practical approaches[52] can therefore without necessary contradiction, complement philosophical theology in the context of theodicy.
Science has made discoveries that have assisted humanity and has helped persons understand many realities. My Reformed perspective deduces that human corruption cannot be entirely corrected scientifically but human beings are changed permanently to avoid evil only by the completed regeneration work of God. I reason that scientific progress has helped humanity tremendously to live better quality lives, but human beings are capable of committing as grotesque and intense evils as ever in the twenty-first century. This is so, in my view, because scientific knowledge has not as of yet, been able to change the essential nature of human beings. Even if science could perfect the physical nature of persons to avoid evil actions, assuming for the sake of argument human beings have a spirit, it needs to be considered if materially based science could perfect the human spirit as well to avoid all wrong actions. This would appear doubtful.
Philosophy and theology have assisted human beings throughout history to better understand life, but neither of these disciplines can provide a remedy to the problem of evil; however, they can help to explain evil and suffering through effective theodicy.
[1] This provides an empirical balance to theoretical
theology.
[2] Francis (2005: 2-3).
[3] Francis (2005: 4).
[4] Ganzevoort (2004)(2005: 2).
[5] Ganzevoort (2004)(2005: 2).
[6] Ganzevoort (2004)(2005: 2).
[7] Three basic theodicy and four exemplars and
approaches.
[8] Mainly Chapters Two to Four.
[9] Francis (2005: 4).
[10] Christian theology should not only be created
and exist for professional theologians and scholars, but also for church members
and attendees. Practical and empirical theology can be created through
questionnaire responses by those within the church that shall never be
professionals.
[11] I am not a professional sociologist or
psychologist, but the questionnaire respondents will quite naturally not only
deal with theological and philosophical responses to questions, but also
practical ramifications that deal with issues within the social
sciences.
[12] Therefore this is a need for practical
theology.
[13] Heimbrock (2005: 273-299).
[14] Heimbrock (2005: 273-299). Francis (2005:
4).
[15] Heimbrock (2005: 273-299).
[16] Heimbrock (2005: 273-299).
[17] Heimbrock (2005: 273-299).
[18] Heimbrock (2005: 273-299). Francis (2005:
4).
[19] Heimbrock (2005: 273-299).
[20] Heimbrock (2005: 273-299).
[21] Heimbrock (2005: 273-299).
[22] Peters (1992: 297-325).
[23] Peters (1992: 297-325).
[24] Peters (1992: 297-325).
[25] Peters (1992: 297-325).
[26] Peters (1992: 297-325).
[27] Peters (1992: 297-325).
[28] Krikorian (1944)(2007: 1).
[29] Krikorian (1944)(2007: 1).
[30] Dubray (1911)(2007: 1).
[31] Dubray (1911)(2007: 1).
[32] Dubray (1911)(2007: 1).
[33] Dubray (1911)(2007: 1). Krikorian
(1944)(2007: 1).
[34] Dubray (1911)(2007: 1). Krikorian
(1944)(2007: 1).
[35] Dubray (1911)(2007: 1). Krikorian
(1944)(2007: 1).
[36] God is revealed in Scripture to be spiritual
in nature as described in John 4:24, therefore God could never be proven to
exist through the empirical, scientific testing of matter. Science is therefore
a discipline outside of the realm of the supernatural.
[37] Dubray (1911)(2007: 1).
[38] Sire (1977: 74).
[39] Sire (1977: 74).
[40] Sire (1977: 74).
[41] Bloesch (1987: 174).
[42] Thiessen (1956: 186).
[43] Thiessen (1956: 186).
[44] Thiessen (1956: 186).
[45] Thiessen (1956: 186).
[46] Klein, Blomberg, and Hubbard (1993:
340).
[47] Klein, Blomberg, and Hubbard (1993:
340).
[48] Thiessen (1956: 186).
[49] Dubray (1911)(2007: 1). Krikorian
(1944)(2007: 1).
[50] Peters (1992: 297-325).
[51] Weber (1955)(1981: 381-382).
[52] Francis (2005: 1).
BLOESCH, DONALD G. (1987) Freedom for Obedience, San Francisco, Harper and Rowe Publishers.
FRANCIS, LESLIE J. and Practical Theology Team
(2005) ‘Practical and Empirical Theology’, University of Wales, Bangor website,
University of Wales, Bangor.
DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New
Advent: Catholic Encyclopedia, New York, Robert Appleton
Company.
HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.
KLEIN, WILLIAM W. CRAIG, C. BLOMBERG, AND
ROBERT L. HUBBARD, JR. (1993) Introduction
to Biblical Interpretation, London, Word
Publishing.
KRIKORIAN, K. (1944)(2007) (ed.), Naturalism
and the Human Spirit, New York, Columbia University Press, in Stanford
Encyclopedia of Philosophy, Stanford University.
PETERS, KARL, E. (1992) ‘Empirical Theology in the Light
of Science, in The Journal of Religion and Science, Volume 27 Issue 3
Page 297-325, September, Oxford, Zygon, Blackwell Publishing.
SIRE, JAME W (1975) The Universe Next Door, Downers
Grove, Illinois, InterVarsity Press.
THIESSEN, HENRY C. (1956) Introductory Lectures in
Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing
Company.
WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L.
Guder, William B. Eerdmans Publishing Company.
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Every time I go to your blog, I want to travel. Also all the pictures you put are countries to which I want to go. Someday I'll upload my pictures of them haha
ReplyDeleteHave a good days Dr!^^
Very nice to read, Sarah. Have a very good week.:)
ReplyDeleteCheers
Hey Russ, well, here's the thing;
ReplyDeletemaybe it is just me. However, I find the philosophies of all times, have masters who repeat arguments others have waged.
Ganzevort's scientific theory has validity. Are we not unearthing the rocks that cry out for God?
Heimbrock, he seems like my type of biblical scholar. I first began studying the Bible through a sociological approach. Customs and traditions of the near and middle East bring scripture to life. For instance, What does it meant to heap coals of fire on someone's head?
If the closest home was your enemy and he came to you because his fire and coals died in the night, you were obligated under Jewish Law to send him away with burning coals, which he carried in an insulated bronze or clay pot on his head.
I reason after four degrees and considerable related blogging, that trust in Scripture in context, using sources from original languages when needed, commentaries and all needed texts and resources is still primary in developing a reasonable and true theology.
ReplyDeleteHowever, philosophy of religion, looking at Christianity as an academic discipline and in personal terms from outside the Scripture also has some very useful benefits, especially when considering much of the cultural baggage that is connected to Christianity in many contexts.
Thank you, Jim.
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ReplyDeleteDr. Murray:
ReplyDeleteCheck out this article where the U.S. government has financially backed the Syrian rebels who have just recently massacred an entire village of Christians, including women and children. The article states:
"While the sources describing Monday’s massacre are supportive of Assad, it’s possible that it occurred since the rebel groups fighting the Assad regime are composed mainly of members of al-Qaeda and al-Qaeda affiliated groups and have committed war crimes and atrocities in the past.
Jabhat al-Nusra, the branch of al-Qaeda that fought and killed American and allied troops in Iraq, have positioned themselves in Syria and control the rebel movement."
This is a bit of a long article, but worth the read:
ReplyDeleteHistory of the Muslim Brotherhood Penetration of the U.S. Government
'Members of the Free Syrian Army reportedly attacked the Christian-dominated al-Duvair village in Reef on the outskirts of Homs on Monday, where they massacred its citizens, including women and children, before the Syrian Army loyal to Bashar al Assad intervened on behalf of the Christians.'
ReplyDeleteVery disturbing, Jeff. All the murdered children. Another example of the problem of evil of course, I hope the Lord will show some mercy.
Quote:
ReplyDelete‘Given the long history of Muslim Brotherhood activity in this country, its declared objective to "destroy the Western civilization from within," and the extensive evidence of successful influence operations at the highest levels of the U.S. government, it is urgent that we recognize this clear and present danger that threatens not only our Republic but the values of Western civilization.
"Allah is our objective. The Prophet is our leader. The Qur'an is our law. Jihad is our way. Dying in the way of Allah is our highest aspiration."
-- Motto of the Muslim Brotherhood’
'As we can see, as early as the George W. Bush administration period, the Muslim Brotherhood already had achieved an information dominance that, in coming years, would only intensify. Not only did figures associated and identified with the Muslim Brotherhood achieve broad penetration at senior levels of U.S. policymaking, but voices that warned of their true agenda (such as Stephen Coughlin's) were actively excluded. That information dominance has contributed to startling consequences, most evident in the U.S. policy towards the al-Qa'eda and Muslim Brotherhood-dominated revolutions that many call the "Arab Spring," but which in fact are more accurately termed an "Islamic Awakening." Under the Muslim Brotherhood-influenced Obama administration, U.S. policy has undergone such a drastic shift in the direction of outright support for these jihadist movements — from al-Qa'eda militias in Libya, to the Muslim Brotherhood in Egypt, and both al-Qa'eda and Muslim Brotherhood-linked rebels in Syria — that it is scarcely recognizable as American any more.'
'BTW, when I took that 3-week course from that ex-Muslim from Pakistan (plus a couple seminars from him as well) a while back, he taught us that 95% of mosques in the U.S. and worldwide conduct and/or support terrorist activities.'
ReplyDeleteThat would not shock me, I have heard similar in regard to Sikh Temples.
Thanks
The ex-Muslim from Pakistan also taught us that, when children reach age 7, they are taught the prayers, and they are beaten if they do not pray them, starting at age 10.
ReplyDeleteWhat prayers are they taught? Well, there are five obligatory prayers in a day. The only supplication in the rak’a is the recitation of Al-Fatihah (Surah 1 of the Quran). While standing, the first chapter of the Quran is recited. This chapter can be translated as follows:
“In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah, Lord of the Worlds. Most Gracious, Most Merciful. Master of the Day of Judgment. Thee (alone) we worship and Thee (alone) we ask for help. Show us the straight path. The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.” (1:1-1:7)
(see How Muslims Pray for more details on Muslim prayers.)
A similar translation gives that last part as follows:
"Guide us to the straight path, the path of those whom You have favored,
Not of those who have incurred your wrath, nor of those who have gone astray."
The phrase ‘those who have incurred your wrath” comes from Surah 2:61 which says:
"Shame and misery were stamped upon [the Israelites] and they incurred the wrath of Allah; because they disbelieved Allah’s signs and slew His prophets unjustly; because they were rebels and transgressors."
The phrase “those who have gone astray” comes from Surah 4:44 which says:
"Consider those to whom a portion of the Scriptures was given [i.e., Christians]. They purchase error for themselves and wish to see you go astray."
So, the only supplication in the standard Muslim prayer is asking Allah to keep the Muslim from the path of the Jews and Christians. This prayer is recited seventeen times a day by devout Muslims.
The Friday prayer is even more offensive to Jews and Christians, as it requires not only two recitations of Al-Fatihah, but also Surah 62 – The Friday Congregation – and Surah 63 – The Hypocrites. Surah 62 specifically condemns Gentiles as being "in gross error," and Jews are compared with "a donkey laden with books." Surah 63 condemns "hypocrites," those who have renounced their Muslim faith. "They are the enemy. Guard yourself against them."
The requirements for these prayers were established in "Reliance of the Traveler," paragraphs F8.17 and F18.12, over 600 years ago.
And yet Obama said that the Muslim call to prayer is one of the prettiest sounds on earth at sunset.
In formal prayers at Mecca, Islam’s holiest city (where you and I would never be allowed), as Muslims gathered around the Kaa‘ba, the following supplications were blasted on a megaphone, chanted to by Islam’s devotees:
"O Allah, vanquish the unjust Christians and the criminal Jews, the unjust traitors; strike them with your wrath; make their lives hostage to misery; drape them with endless despair, unrelenting pain and unremitting ailment; fill their lives with sorrow and pain and end their lives in humiliation and oppression; inflict your tortures and punishments upon the unjust Christians and criminal Jews. This is our supplication; Allah, grant us our request!"
In sharp contrast (to show how different Christianity is from Islam), the Bible tells us to “love your enemies and pray for those who persecute you.” It also tells us to love our neighbor. The Golden Rule comes from the Bible. (Matthew 7:12 - "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets." Also, Luke 6:31 - And just as you want men to do to you, you also do to them likewise.") But there is no Golden Rule in Islam.
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