These are my terms: Empirical Theology: Satire Und Theology Version

These are my terms: Empirical Theology 

Photo

20260408, my photo, Saint Germain, Auxerrois, Paris, completed mid 1400s. Stained glass is likely 19th century.

Preface 

My MPhil and PhD theses work included the study of philosophical theology, philosophy of religion, Biblical studies, empirical theology, social research methods and statistics.

Originally published on Blogger, 20080705, prior to the completion of my PhD. Updated significantly, 20260620, here is some completed PhD work in regards to empirical theology. Some of this article is also pre-PhD work.

Empirical Theology: Defined

Leslie J. Francis explains that an element of practical theology is the use of empirical data. Francis (2005: 1). Emanuel S. Goldsmith (2003) defines empirical theology as discussion of God grounded in human experience. Goldsmith (2003: 1). According to Stephen Pattison and James Woodward, the term practical theology came to existence within late eighteenth-century German academia. Woodward and Pattison (2000/2007: 2). The purpose of practical theology was to apply theological principles to church activities such as church worship, preaching, teaching, and government Woodward and Pattison (2000/2007: 2).

William Dean reasons that empirical theology begins with a particular speculative view of life, which in turn leads to the use of the empirical method Dean (1990: 85-102). An empirical theologian interprets the world and the empirical method refers to how that interpretation is made workable and is revised if needed Dean (1990: 85-102). Mark J. Cartledge (2003) reasons empirical theology has the objective of finding the faith and practice of the people concerned Cartledge (2003: 14). Clive Erricker, Danny Sullivan and Jane Erricker comment that empirical theology questions how theology relates to social sciences Erricker, Sullivan and Erricker (1994: 6-7).

Empirical theology is better known in Europe and the British Isles than in North America, but consists of using social research methods and statistics to come up with empirical data concerning theological concepts. My MPhil and PhD theses both contain the use of questionnaires and sections which include statistical analysis of the data.

Empirical Theology: Methodology

Methodology: William Dean

Dean explains that for empirical theology, method is the outcome of content and not the other way around Dean (1990: 2). The empirical method contributes to the continual development, correction and revision of speculative content Dean (1990: 2). He writes that empirical method is distinctive in making experience the highest authority; however, he reasons that even anti-experimental theologians depend on Scripture and related tradition when they are trusted and experienced. Dean (1990: 3). Erickson appears to agree with this notion to a point as he comments that in theology, truth and experience are always related. Erickson (1994: 29). This connection would be denied or questioned, but theological truth will always impact experience. Erickson (1994: 29). F.W. Dillistone (1999) writes that it is a distinctive aspect of Christianity that one learns continually through religious experience. Revelation through Christ is the source of that experience Dillistone (1999: 207). Theological empiricism examines its perspectives to determine if they are connected to the experienced world Dillistone (1999: 207).

To Dean, empirical theology, one, begins with a speculative view of life as a struggle. He also states that, two, from moment to moment empirical theology uses a speculative model to generate piecemeal conclusions in the face of little reliable empirical knowledge. For Dean, method is the outcome of content, as empirical research and findings shall determine the reasonable plausibility of the theology. In the end, the assumptions of practical theology must be examined by consequences, and if the theology does take root in the real world. Dean (1990: 5).

Methodology: Daniel Day Williams

Daniel Day Williams (1969) comments that there are certain broad foundations of the empirical method that can perhaps be agreed upon. Williams (1969: 176).

Experience: In the empirical method, this is the felt, bodily, organic action of human history. This experience includes sense data but is not limited by it. 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. Through creation, God provided sufficient evidence for his existence, and therefore persons would be accountable for denying this revelation. This is known as natural revelation and is distinguished from special revelation. Special revelation would include Scripture and the gospel message; therefore, natural revelation would provide natural information concerning God, but not specific information in regard to salvation. The knowledge of God for humanity is limited when restricted to natural theology. It is not the same knowledge of God that is revealed supernaturally in Scripture. 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).

Immanence: God is experienced as a power and process, immanent, and therefore working within the world, creating ways in which God is experienced by rational communities (Williams, 1969: 176). Williams asks that if there is a way of getting knowledge outside of science, what is it? (Williams, 1969: 178). Williams recommends the phenomenological method, which deals with understanding and clarifying human experience (Williams, 1969: 178).

Critical Analysis: The knowledge of the character of things is derivable from a disciplined and critical analysis of the structures in experience and testing of the theological propositions concerning God and humankind. (Williams, 1969: 177). Empirical theology has often denied religious claims that are deemed to be private or related to a church. (Williams, 1969: 180). Even though Williams states that each empirical theology is coming from a historical perspective, it does not mean that claims and doctrines within a historical approach should be beyond criticism. (Williams, 1969: 180). Ganzevoort explains that for the empirical method, Scripture is not limited to its original understanding, and it may be directed to uncover interpretive potential for today. (Ganzevoort, 2004/2005: 4). Philosophically, I reason that for the sake of religious truth, a member of a faith group, and in particular a scholar such as myself, must be willing to, while striving for objectivity, examine his historical religious perspectives and doctrines.

Tentative Structure: Empirical theology has a formal structure that is tentative with correctable assertions Williams (1969: 177). This would seem to be essential as empirical theology by nature is awaiting data and reviewing the quality of that data in order to form conclusions. Williams (1969: 177). To form conclusions, based on theological deductions, before empirical data exists, would be the work of philosophical and not empirical theology.

Methodology: Tyron Inbody

Tyron Inbody (1995) describes three methodological assumptions of empirical theology. Inbody (1995: 215-216). 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. Inbody (1995: 215).

Two, empirical theology uses a method of inquiry, and a way of organizing the data that is experimental. Inbody (1995: 215-216). Empirical theology is not an appeal to experience alone, but uses a method of inquiry with the use of data. Inbody (1995: 216). All public theological claims based on empirical data are open to public inspection and correction. Inbody (1995: 216). If the data is deemed as common experience, according to Inbody, it can be accepted as empirical theology. Inbody (1995: 216). 

Three, empirical theology is an appeal to common human experience as the source for justification for theological assertions. Inbody (1995: 216). Empirical theologies appeal to experience as the primary source and the empirical method as the primary norm for justifying a theological claim. Inbody (1995: 216). From my perspective, I can acknowledge that empirical methodology has to be open to empirical evidence, and I can tentatively accept Inbody’s first point. Inbody (1995: 216). With point two, I do not have a difficulty with empirical data being open to public inspection. Inbody (1995: 215-216). In fact I would welcome a public review of my findings in regard to theodicy. 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. With point three, within Reformed tradition, I reason that revealed Scripture is the final authority for justifying a theological claim, and therefore would see the empirical method’s evaluation of Biblical theology as very important, 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, 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, does not in any way subtract from the effectiveness of this work. 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.

Related Terms

Empiricism

Bryman mentions the classic and philosophical use of the term, which I have found in philosophy and philosophy of religion. This is a general approach to reality, which suggests knowledge is only knowable through sense experience. Bryman (2004: 7). Bryman then defines the term more specifically in regard to social research and statistics and states that ideas must be subjected to testing before they can be considered knowledge. Bryman (2004: 7). I have rejected the approach where empirical findings are considered equal with Scripture and still reason that theological deductions based on Scripture are more important in developing doctrine.

Positivism

Blackburn writes that within philosophy, this view holds that the highest or only form of knowledge can be known through sensory perception. Blackburn (1996: 294). Bryman writes that within social research and statistics, positivism advocates the use of methods of natural sciences for the study of social reality and beyond. Bryman (2004: 11). Logical positivism, which is also known as logical empiricism, accepts empiricism but also allows for the power of formal logic to describe the structures of permissible inferences. Blackburn (1996: 223). A view that combines the need for empiricism as a method of finding truth and allows for non-empirical rational philosophical propositions could work with a Christian worldview.

Rationalism

Rationalism is the view that unaided reason can be used in finding knowledge without the use of sense perception. Blackburn (1996: 318). Christian theology uses philosophical reasoning, and a priori knowledge in deducing the existence of God, and this could be considered a form of rationalism. A priori knowledge can be known without the use of sensory experience in the course of events in reality. Blackburn (1999: 21). Pojman writes that a posteriori comes the Latin “the later” and is knowledge that is obtained from human sense experience only, as in the five senses. Pojman (1996: 595). Blackburn reasons that something can be known a posteriori when it cannot be known a priori. Blackburn (1996: 21-22). From a Christian perspective, God through Jesus Christ has revealed himself to finite humanity in an effective, limited, empirical fashion, and this would be considered a posteriori knowledge of God, although God as pure spirit remains beyond the physical senses.

References

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BRYMAN, ALAN (2004) Social Research Methods, Oxford, Oxford University Press.

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

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

DEAN, WILLIAM (1990) ‘Empirical Theology: A Revisable Tradition’, in Process Studies, Volume 19, Number 2, pp. 85-102.

DILLISTONE, F.W. (1999) ‘Religious Experience’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books.

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.

ERRICKER, CLIVE, DANNY SULLIVAN, AND JANE ERRICKER (1994) ‘The Development of Children’s Worldviews’, Journal of Beliefs and Values, London, Routledge.

FRANCIS, LESLIE J. and Practical Theology Team (2005) Practical and Empirical Theology, University of Wales, Bangor.

FUMERTON, RICHARD A. (1996) ‘Logical Positivism’ in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

GANZEVOORT, R. RUARD (2004/2005) ‘van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, C.A.M. & Moore M.E. (eds.), Amsterdam.

GANZEVOORT, R. RUARD (2005) ‘WYSIWYG: Social Construction in Practical Theological Epistemology’, Amsterdam.

GOLDSMITH, EMANUEL S. (2003) ‘Mordecai Kaplan as an American Thinker’, JRF Quarterly Reconstructionism Today, Jewish Reconstructionist Federation.

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. 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

WILLIAMS, DANIEL DAY (1969) ‘Suffering and Being in Empirical Theology’, in The Future of Empirical Theology, Chicago, University of Chicago Press.

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