Pneumatology by Veli-Matti Kärkkäinen

Author:Veli-Matti Kärkkäinen
Language: eng
Format: epub
Tags: Pneumatology/Holy Spirit;REL067000
ISBN: 9781493412143
Publisher: Baker Publishing Group
Published: 2017-12-07T05:00:00+00:00

The leading Pentecostal theologian-missiologist, the Malaysian American Amos Yong, puts together a statement in which the rootedness of Pentecostal pneumatology in earlier traditions is skillfully interwoven with current identifying markers:

In Pentecostalism, as in most conservative, traditionalist, and evangelical Christian traditions, the orthodox doctrine of the Holy Spirit as divine person continues to prevail. Yet Pentecostals go beyond many of their orthodox Christian kindred to say that the Holy Spirit continues to act in the world and interact personally with human beings and communities. In this tradition, then, there is the ongoing expectation of the Holy Spirit’s answer to intercessory prayer, of the Spirit’s continual and personal intervention in the affairs of the world and in the lives of believers even when not specifically prayed for, and of the Spirit’s manifestation in the charismatic or spiritual gifts (as enumerated by St. Paul in 1 Cor. 12:4–7). Of course, amidst all that occurs in Pentecostal circles are some rather fantastic accounts . . . and discerning between the valid and the spurious is not always easy. Pentecostals face the tension of (on the one hand) accepting a rather traditional supernaturalistic worldview along with at least some of the more embarrassing claims that come with it resulting in their being excluded from scholarly or academic conversation, or (on the other hand) attempting to reinterpret Pentecostal testimonies within a more naturalistic framework so as to be able to proceed acceptably with rigorous scientific inquiry into Pentecostal spirituality and experience.22

Distinctive Features of Charismatic Pneumatologies

Although Pentecostalism and the charismatic movements share basic commonalities, they also possess definite differences, which come to the fore in regard to pneumatological orientations.23 This is understandable in that charismatic theologies are shaped by their respective church traditions. For example, the Catholic Charismatic Renewal is shaped as much (or more) by its commitment to the Catholic Church as it is by its commitment to a type of spiritual experience.24

While Spirit baptism is the core experience of most charismatics, not all charismatic theologians understand Spirit baptism in the same way.25 Most charismatic theologians view Spirit baptism in an “organic” way by identifying it with water baptism, though it is not actualized through spiritual gifts until much later. For charismatics, this view avoids the problems of the “initial evidence” doctrine (the Pentecostal belief according to which speaking in tongues serves as the “evidence” of the reception of Spirit baptism, an experience subsequent to regeneration), which may divide Christians into two camps, those baptized by the Spirit and those who are not.26

Whereas Pentecostalism represents a restorationist tendency with a low view of history and tradition, charismatic movements usually pay much more attention to tradition and look at the Holy Spirit in light of the historical roots of their traditions. In particular, Catholic charismatics often remind Christians that spiritual gifts have never been absent from the life of the church, finding examples, even of “singing in the Spirit,” throughout church history.

Charismatic Christians usually have a greater sense of community life and the relationship between koinonia and the work of the Spirit.

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