Twentieth-Century Pneumatologies

1. Twentieth-Century Pneumatologies C.1. Leading Theologians and Emerging Themes

2. 1. Contemporary EasternOrthodox theology: 1.1. Background: the central role of the Spirit in Eastern Orthodox tradition • A) The mystical, apophatic way of doing theology leans toward spirituality, mysticism, prayer, and spiritual exercises • B) The rich doctrinal heritage in pneumatology going back to the Cappadocians and Athanasius, among others • C) Strong opposition to the Filioque-clause which for Eastern theologians implies subordination of the Spirit • D) Acquiring the Spirit is the goal of the Christian life

3. 1.2. V. Lossky, The Mystical Theology • A) Eastern Orthodox theology and consequently pneumatology is always trinitarian • b) In keeping with apophatic method, Lossky speaks of the hidden nature of the Spirit: • C) Part of the hidden nature of the Spirit is Spirit’s kenosis

4. 1.2. Lossky… • D) The importance of Pentecost alongside with Easter • E) Deification (theosis) is the most distinctive doctrine of the Eastern Church; deification happens through the Spirit in the Church:

5. 1.3. John Zizioulas A) Communion theology is evident in his seminal work titled, Being as Communion, is the key contribution of Zizioulas • Its main argument is that any true personal existence is relational, i.e., communal by nature; the basis for this claim is the Triune God who exists as Father, Son, and Spirit – as eternal communion of love; • Communion is thus an ontological category • Holy Spirit in the NT is named the Spirit of koinonia (communion)

6. 1.3. Zizioulas… • B) Proper balance between Christology and Pneumatology: “Christology and Pneumatology belong together and cannot be separated.” • Can’t speak of Christ apart from the Spirit • From the announcement to Mary • Baptism, Ministry etc. • Christ becomes anointed Christus by being anointed by the Spirit • Zizioulas laments the inferior role of pneumatology not only in Western Church’s theology but at times even in his own Church’s as well

7. 2. Roman Catholic Theology • 2.1. Papal and Council Documents on the Spirit

8. 2.2. Karl Rahner • A) The late K. Rahner is by any definition the most significant post-conciliar Roman Catholic theologian • B) A leading idea in Rahner’s “transcendental theology” is that God has already communicated himself to every human person through the Spirit: • C) For Rahner, self-communication of God to humanity in Spirit also means the communication of God’s grace:

9. 2.2. Rahner… • D) Holy Spirit for Rahner is not only the presence of God inside the human being but also a sovereign Lord who directs the course of the world: • E) While at times highly philosophical and subtle in his theology, Rahner also spoke enthusiastically for the manifested work of the Spirit in the renewal of the Church and the need for leaders to recognize that dimension of Spirit’s work as well. In his book The Charismatic Element of the Church,

10. 2.3. Yves Congar • I Believe in the Holy Spirit • (3 vols. in one)

11. 3. Wolfhart Pannenberg (Lutheran) • Pneumatology in Pannenberg’s theology, as mentioned, is interwoven with every major theological loci from revelation to eschatology • Need to be sensitive to the Spirit in connection with all major topics • In keeping with his general theological approach, he opposes the tendency especially in Protestant theology to limit the Spirit’s operation into the life of the church alone, and particularly into the spirituality of individual believers • Need to speak of Spirit in wider terms

12. 3. Pannenberg… • The Spirit works everywhere in God’s creation, both in religious and “secular” spheres: • a) A key insistence in Pannenberg’s theology is the principle of continuity, namely the idea that the same Spirit of God that is creative and sustaining power is also the Spirit of new life for Christians and churches and the Spirit that alongside with Father and Son brings about eschatological consummation: • Same spirit will be part of the coming of the Kingdom

13. 3. Pannenberg… • With Moltmann and many others, Pannenberg wants to rediscover the role of the Spirit in creation: • a) In order to find connections between the biblical idea of Spirit as the principle of life and the contemporary emphasis in natural sciences on life as the function of energy/movement, Pannenberg uses the concept “force-field”: • Spirit is the principle of life • E.g. Psalm 104.29-30 • God breathes life into us in Genesis • Christian theologian cannot only learn from science but can contribute to discussion

14. 3. Pannenberg… • 3.6. As mentioned in Christology, the resurrection of Jesus is a key element in Pannenberg’s Christology; this is an event in which the role of the Spirit comes to the fore as well: • 3.7. Pannenberg develops a pneumatological view of soteriology, the participation in salvation. Reconciliation becomes a comprehensive term that encompasses the works of the Father, Son, and Spirit in one movement: “

15. 3. Pannenberg… • Some Reflections: • Problem with force-field language? • With emphasis on continuity we should not lose distinctiveness of ministry of Spirit • Charismatic element • Almost silent on charismatic elements • Yet his holistic theology has much to contribute to here

16. 4. Moltmann: Reformed In many ways, Moltmann echoes the similar kinds of concerns as his Lutheran counterpart, for example the need to rediscover the role of the Spirit in creation and the principle of continuity; yet, his is also more constructive and novel view of pneumatology

17. Moltmann… • Unlike most academic theologians – particularly in Europe– but in keeping with Christian tradition, Moltmann emphasizes spiritual experience as a source of doing theology and pneumatology:

18. Moltmann… • Moltmann believes that one of the reasons why many contemporary people do not attend the church and its activities is a “reserved” doctrine of the Spirit • A) One of the consequences of the reserved view of the Spirit is the attempt to limit the Spirit’s operation to the church and Christian life:

19. Moltmann… • His main work on pneumatology indicates its main idea, namely The Spirit of Life. A Universal Affirmation • A) One important step for Moltmann is to correct and make more inclusive our understanding of the term “spirit”:

20. Moltmann… • B) For Moltmann, the criterion of discernment for the work of God’s Spirit in the world has everything to do with whether life is sustained, supported and enhanced or life is being endangered, violated, and weakened

21. Moltmann… 4.5. Moltmann’s Christology is based on a thoroughgoing Spirit-Christology • a) Spirit-Christology also helps negotiate the relation of the Jesus of History to the Christ of Faith:

22. 6. “Contextual” and Alternative Interpretations of the Spirit

23. C.2. Pentecostal and Evangelical Pneumatologies C.2.1. Pentecostal Experiences of the Spirit

24. 1. A Terminological Note • Pentecostals • Charismatic Movements • Neo-Charismatics • Roman Catholic Church

25. 2. Ecumenical roots of Pentecostal theologies a)Holiness movements and Revivals of the 19th century b) Catholic mystical and charismatic traditions c) Reformation theologies and spiritualities, both Mainline and Radical Reformation, including Free Church ecclesiologies d) Black spiritualities

26. 3. Charismatic Experience and Worship • 3.1. Pentecostalism’s main contribution is not theological – since only recently Pentecostals have started writing academic theological treatises; its main contribution is the rediscovery and reaffirmation of charismatic experience “in the now”

27. 3.1. Pentecostalism’s main contribution… • A) Worship service is the center of much of Pentecostal spirituality with an expectation of an “encounter” with the Lord • B) Spiritual gifts such as speaking in tongues, prophecy, and healing are sought for actively

28. The Principle of “democratization” and empowerment of all: There is the belief that every believer, not only the ordained or theologically trained, may have access to Spirit’s power and equipment through the spiritual gifts • A) Thus both men and women, especially in the beginning of the movement, were encouraged to do ministry

29. 3.3. The center of Pentecostal theology ,if there is any, is not pneumatology per se but rather a distinctive Spirit-Christology

30. 3.3. The center of… • A) The term “Full-Gospel” was coined to speak of the “center” and focus of Pentecostal theology with its idea of the five-fold role of Jesus Christ as the • Savior (Justififier) • Sanctifier • Baptizer with the Spirit • Healer • Soon-coming King

31. 3.3. The center of… • B) There is thus a desire for a Christo-centric “holistic” understanding of the Spirit’s work that includes both spiritual and physical (as well as the material and financial)

32. Ecumenical and Liberationist Impulse In the beginning of the movement there was also a spontaneous ecumenical and liberationist impulse in Pentecostalism but that was soon left behind in order to be aligned with the more conservative Evangelical movement • A) At the Azusa Street, there was the overcoming of racial divisions as Blacks, Whites, and others worshipped together; similarly borderlines between social classes (the poor and rich), educational status, and similar were overcome • B) There was for a while an “ecumenical” vision of the unity of all believers in the Spirit rather than the establishment of a separate denomination which subsequently happened (as the established churches rejected the newcomers)

33. Evangelical Pneumatologies

34. 1. S. Grenz • Place of pneumatology in Grenz’s theology: • Separate locus between Christology and ecclesiology • Strong emphasis on inspiration of Scripture • Note that the topic of Scripture is placed under pneumatology • Pneumatology is most strongly linked with soteriology- the reception of the salvific benefits of Christ • Discusses pneumatology in context of Trinity and church

35. 2. D. Bloesch • Critiques movements that lack balance

36. Clark Pinnock, The Flame of Love 3.1. If Grenz represents the “typical” Evangelical approach to the Spirit and Bloesch a careful “balanced,” yet inclusive approach, then Pinnock’s is the most “revisionist” and strongly influenced by the Pentecostal-Charismatic spirituality • A) Pinnock is well-known in Evangelicalism because of controversies related to, e.g, Open Theism and the theology of religions

37. 3. Pinnock… • His book is distinctive in that it seeks to offer a mini-systematic theology from the viewpoint of pneumatology: all main theological topics from creation to eschatology have been cast in a pneumatological framework:

38. 3. Pinnock… • While the book is both experience-based – almost “testimonial” in many ways – it is also a passionate call for Evangelicals to open up to a more inclusive appreciation of the Spirit’s ministry:

39. 3. Pinnock… • When discussing the Spirit’s role in Trinity, Pinnock rediscovers a relational understanding of the Spirit: • A) This relational, communal understanding also shapes Pinnock’s pneumatological doctrine of creation: • B) This vision leads to a cosmic understanding of the role of the Spirit: • C) Similarly to Pannenberg, Pinnock emphasizes the principle of continuity between creation and redemption:

40. 3. Pinnock… • 3.5. Pinnock presents a powerful Spirit-Christology which is supposed to complement even though not replace Logos-Christology • A) Pinnock considers the implications to theology of the lack of Spirit-Christology: • B) Spirit-Christology helps Pinnock also interpret Jesus’ kenosis:

41. 3. Pinnock… • Unlike Evangelicals in general, Pinnock affirms enthusiastically the ancient idea of salvation as theosis which he sees beneficial to a more inclusive and holistic understanding:

42. 3. Pinnock… In keeping with his cosmic vision in pneumatology, Pinnock suggests a more universal understanding of the Spirit’s role in the world and among religions: • A) Pinnock’s universally oriented vision is a big challenge to all Evangelicals