sociological concept A explains religious belief B, then sociological con-
cept A is the independent variable and religious belief B is the dependent
variable. The dependent variable is normally explained in terms of the
independent variable, which means that religious belief is always the idea
that is explained and sometimes this can lead to reductionism, such that
the religious belief is in fact explained away by the use of the sociological
concept. What empirical theology, as originally conceived by van der Ven,
does is to make the main theoretical concept a theological variable. This
means that theological theory A explains theological belief and practice
B, rather than sociological theory A explaining theology but called reli-
gious belief and practice B. Van der Ven argued that theology itself could
become an empirical discipline and that independent or explanatory vari-
ables could be theological constructs. 2
In this approach theology seeks to understand present reality and seeks
to interpret lived religious experience. Van der Ven summarizes his posi-
tion when he states:
Empirical theology ... is directed systematically and methodically toward the
pole of the present, as manifested in the culture of the society in question, in
the church in this society, and in pastoral work. It seeks to “read” the “ulti-
mate concerns” of the present and understand their dialectical relationship
with contemporary Christian faith. 3In other words, theological theory and concepts could account for reli-
gious beliefs and practices found among people in ecclesial and other reli-
gious contexts. It studies the characteristics of religious people and seeks
to use these characteristics to explain attitudes, beliefs and practices in
relation to the world around them. I was deeply attracted by the idea that
theology could not only interpret theology but should interpret theol-
ogy from empirically gathered data—it made sense to me. Theology (as
theory) interprets theology (as data).
In 1995, I published my fi rst ever article in the Journal of Empirical
Theology on the subject of Charismatic Prophecy in the Church of
England, from my earlier research. 4 Thus I brought British Pentecostal
and Charismatic studies into the domain of Dutch empirical theology. 5
Recently, with the emergence of what some have called “ordinary theol-
ogy,” more qualitative research methods have been used to listen to the
refl ections of ordinary believers regarding their beliefs, experiences, and
practices. 6 In my own work, I have attempted to listen to the accounts
254 M.J. CARTLEDGE