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Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective
An internationally respected scholar offers a biblical, historical, and theological assessment of the Holy Spirit, focusing on the ecumenical and contextual experiences of the Spirit. Now substantially updated throughout.
210 pages, Kindle Edition
First published June 1, 2002
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152 people want to read
About the author
Veli-Matti Kärkkäinen
58 books28 followersVeli-Matti Käkkäinen is professor of systematic theology at Fuller Theological Seminary in Pasadena, California. He has published numerous articles in international journals of theology.
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Displaying 1 - 21 of 21 reviews
January 19, 2024
Something I did not expect about attending seminary (at least, attending my seminary) is the number of overview books you’ll be assigned to read (give me the primary text!) Yet as far as overview books go, this is a pretty good one! It is well written, remarkably balanced, and really did open new (and surprising) ways of thinking about the Holy Spirit.
July 3, 2021
I just finished "Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective," by Veli Matti Karkkainen.
Since "Karkkainen" is as rough to type out for me as Kirkegaard, I will respectfully use "Dr. Veli," throughout this review.
Ch.1:
Dr. Veli states at the beginning that Pneumatology has had a recent resurgence. One of the reasons that I hadn't considered for this revival of our acknowledging the Spirit's work is the joining of the WCC by the Eastern Orthodox church. The East, he says, gives priority to Pneumatology while the west to Christology. The next reason for this resurgence is because of the Pentecostal movement.
(So far Dr. Veli's approach is very ecumenical, speaking of the Romans as "the worlds largest Christian family." I greatly appreciate his warmth in this regard. It is too often that Christian's strive to find the us/them line and bullhorn specifically what that line is and why they have to be wrong, which ends in people being called heretics quite prematurely.)
Dr. Veli quotes the Russian Orthodox theologian, Nikolay Berdayev saying that Pneumatology is "the last unexplored theological frontier."
Continuing to speak to Pentecostals and Charismatics he says that the biblical witness began via the out working of the Spirit, only then did theological reflection begin based on the experience. I appreciate the high place of honor Dr. Veli gives to the Holy Spirit and how She drives theological methodology.
I found this interesting: in speaking to the almost forgotten Spirit of maybe to the low place She is held to Dr. Veli quotes Hilberath who said that Augustine's social Trinity, which held the Spirit as the bond of love between the Father and Son, has stripped Her of personhood. It also laid the groundwork for the filioque.
Ch.2:
Dr. Veli begins here by going through the scriptural material which covers the symbolic representations of the Spirit: life breath, wind, fire, water, cloud, etc. He points out something very interesting when he gets to the symbol of "Paraclete" which makes the Spirit as "valuable" a person of the Trinity as the Son. Jesus said He would send another comforter--Paraclete--so the first comforter was Jesus and the second, the Spirit. Dr. Veli takes the time to point out that in the New Testament there is the Spirit, our spirit (which can, in places, not be seen apart: the Spirit and our spirit are "indistinct" in certain texts), and evil spirits. I appreciate him doing so because this reality gets little dialogue today. It does raise the point of dichotamy/trichotamy but I'll wait on that.
He has a nice Gordon Fee footnote reminding me that I couldnt finish Gods Empowering Presence, having given up around page 600. Great book but more of a reference book.
This chapter was a good survey of the scriptural witness, from the Old Testament to the New, of the Spirit and Her works.
Ch.3:
Speaking of Trinitarian doctrinal formulations in the Patristic period: "Even though different Christian traditions experienced the Spirit in vivid ways, they did not immediately feel a need for a more precise concept of the Spirit's person and work," p 38.
He spends some time working from the Apostles forward, through Clement of Rome and Justin Martyr showing a continuation of the charismata. And that they didnt expect the gifts to cease (for those of you who have some form of weird 1 Cor 13:10 interpretation which says that what it meant to Paul and Corinth is not what was intended/"when the Perfect comes" is the Canon; dah, you're exegetically challenged). He then covers Montanus. I found his (Montanus') quote quite revelatory, in that he specified what must have been a recent invention: the church of the Spirit and the church of the bishops. This seems like a major turning point in the Patristics; the beginning of a major patriarchy.
Dr. Veli then spends some time going over how Augustine came to the conclusion that the Spirit is the bond of love of the Father and the Son. And since Love, in this Augustinian model, is had by the Father and the Son the Spirit logically has to proceed from the Father and the Son. Once more, Augustine messes up something theologically. For the next 1600 years the East and west would fight over the Filioque because the west stuck so close to a model, thus cementing a model as the actual reality. Not to mention that this model begins to, if not outright does, strip the Spirit of Her personhood.
His coverage of the Spirit in the mystics, Anabaptists and Quakers was good. He then works through Hegel and Kant for enlightened, philosophical perspectives; Schleiermacher to Tillich rounded this out with modern liberalism's Pneumatological view.
Ch.4:
This should be interesting as it is on todays Ecclesiastical expressions of the Spirit. Dr. Veli begins with the Eastern Orthodox which, as previously stated, places more of a thrust on Pneumatology than, as in the west, Christology. But he states that it is a Pneumatology which is grounded in Christology, because "'The Father and the Son are included in every action of the Spirit," p 68, quoting Tsirpanlis; "Introduction to Eastern Patristic Thought."
It seems the reason for the Orthodox focus is because of Theosis. This doctrine mandates a strong Pneumatology, one which, as stated above, is anchored in Christology.
The Roman church:
He begins by stating that Vatican II was the most pivotal moment in Roman history. It also had an impact on Christianity as a whole. Vatican II was a move away from an institutional Pneumatology which had been alive in the Roman church for 100 years (at the least) when Scheeben stated that the Church is a kind of incarnation of the Spirit.
Guessing a bit here: since the working of the Spirit was given a more prominent place in Roman doctrine, this was broadened into official teaching which impacted practical (personal) charismatic practices with members of the Roman church. Which is why charismatic Roman "parachurches" began springing up at about this time (late 60s). This previous was partly right: the Romans wanted Vatican II's emphasis on Pneumatology to be one beyond mere lip service of leadership with laity being practicing Charismatics.
The Lutheran church:
"Luther's theology is Christocentric; so also is his Pneumatology, although always in a healthy Trinitarian context," p 82.
Quoting Lohse (Martin Luther's Theology) who is quoting Luther: "If Christ is not God then neither the Father nor the Holy Spirit is God.... When I therfore hear Christ speak, then I believe the undivided Godhead is speaking," p 82.
It is sad that Luther's revolt against the "spiritualists" of his time would have him so limit the Spirit and Her work: "...the work of the Spirit is 'clothed' in the Word and sacraments," p 84. Luther would have affirmed healing by the Spirit but not a second "tongues of fire" descending, for instance.
The Pentecostal/Charismatic movement:
"Claims of signs, wonders, and miracles are not limited to the regions Sunday ritual. They are to be a part of daily life," p 92. Amen.
He does very nice work going over how Pentecostalism splintered from Wesleyan- Holiness which would have led to Pentecostalism affirming sanctification along the lines of a second blessing. This would have caused early Pentecostals to read Baptism by/in the Spirit as a/the third blessing.
Ch.5:
Here Dr. Veli compares modern scholars to see the similarities and distinctions: Zizioulas, Orthodox; Rahner, Roman; Pannenberg, Lutheran; Moltmann and Welker, Calvinist; Pinnock, Baptist. (I would have liked him to have picked a Pentecostal like Amos Yong to represent the Charismatic side, but I believe this is the role Pinnock is supposed to play. When he was teaching at a seminary in New Orleans as a Presbyterian he attended a tent revival and his detached retina was healed. Also, Yong may not have been heavily enough published in 2003 when this was written to have enough material to pull from, unlike Pinnock).
Zizioulas was good, very intriguing especially for mr who has very little understanding of the workings of the Orthodox church. But Rahner really nailed it when he said that the Roman church should recognize and accept charismatic movements in the Roman church rather than after the death of the person. This would show that the works of the Spirit are seen in the flow of history as they occur. I believe the part I agree with, or that stuck out the most for me with Pannenberg was how he said the Spirit is immanent and transcendent: She is beyond us but ever with us. Pannenberg also rejects the Filioque because of the relationship he sees in the unity of God, and as the Father not subordinating the the Son or Spirit. The Filioque demands that the Spirit be subordinated to the Son and Father. For Moltmann where there is passion for life there is the Spirit. This was the main theme through Moltmann's "The Spirit of Life," which is a deep dive of a read if I have ever had one. Walker's views come from his text "God the Spirit." His approach is said to be closer to biblical theology of the Spirit. And based on the analysis of his work it looks to be a book I would like to buy. His approach avoids talk of "person" in relation to the Spirit, also "Trinity" is avoided. His is less systematic in approach which, to me, lives in the tension that is left. Finally Pinnock. The analysis of his work comes from his Pneumatology "Flame of Love," which wants to engage both the head and heart of the readers.
(No, I purposefully no not fill in all the blanks so that people will be urged to read the book.)
Ch.6:
Dr. Veli moves on to contextual Pneumatologies which include process (this will be interesting), liberation, ecological, and feminist.
Process Pneumatology:
I believe this section left me with more process questions than answers, though I know that it is a small section and not a full blown process 101. My understanding of process was that God basically can not move beyond where He is (if I may use "where") to be God with us. This basically makes the process Christological position an adoptionist one, and a real Pneumatology unfathomable. Some of the language in this section seemed to say that this is wrong.
Liberation Pneumatology:
This is a bit of a beautiful section. It speaks to the poor who are often not in power now--know it or not--have the very power of God in them. This experience is an Empowering to push for justice in their and others lives.
Green Pneumatology:
This is the one that looks like it could go from 0 to real bad in 3 seconds. Too far one way and it could make creation divine (Kinda like Pantheism which is what the Gaia movement sounds like). Too far the other way and it would be treated as though God had nothing to do with making it (Gnosticism in modern Christianity: the physical is filthy and can not be in relation with the divine, the soul is all that is good and pure) so we should do whatever we please.
Feminist Pneumatology:
This was a very good section. When he gets into ecofeminism he points at some very good concerns when quoting Elizabeth Johnson. Mainly they deal with hierarchy: the creation of a sexist hierarchy creates division, abuse and exploitation of men over woman and the environment. Praxis will reflect this if not also doctrine.
African Pneumatologies: A.O. Green, its only 4 pages, but it was good and sympathetic to non Eurocentric Pneumatologies.
This section was also very eye opening. It spoke to how Pneumatologies look which are based in Africa, ones which began as Pentecostal or Pentecostal-like. Dr. Veli also speaks to how there has been an incorporating of tribal shaman concepts with Christian Pneumatology. While there may be some Eurocentric Christians who take issue with this I would remind them that their concept of God as immutable, impassive, and timeless, who will take us to dwell in heaven with Him (as opposed to the New Earth here) is totally Greek, from Plato et al., and imposed on scripture.
A wonderful intro Pneumatology text. Great read.
Since "Karkkainen" is as rough to type out for me as Kirkegaard, I will respectfully use "Dr. Veli," throughout this review.
Ch.1:
Dr. Veli states at the beginning that Pneumatology has had a recent resurgence. One of the reasons that I hadn't considered for this revival of our acknowledging the Spirit's work is the joining of the WCC by the Eastern Orthodox church. The East, he says, gives priority to Pneumatology while the west to Christology. The next reason for this resurgence is because of the Pentecostal movement.
(So far Dr. Veli's approach is very ecumenical, speaking of the Romans as "the worlds largest Christian family." I greatly appreciate his warmth in this regard. It is too often that Christian's strive to find the us/them line and bullhorn specifically what that line is and why they have to be wrong, which ends in people being called heretics quite prematurely.)
Dr. Veli quotes the Russian Orthodox theologian, Nikolay Berdayev saying that Pneumatology is "the last unexplored theological frontier."
Continuing to speak to Pentecostals and Charismatics he says that the biblical witness began via the out working of the Spirit, only then did theological reflection begin based on the experience. I appreciate the high place of honor Dr. Veli gives to the Holy Spirit and how She drives theological methodology.
I found this interesting: in speaking to the almost forgotten Spirit of maybe to the low place She is held to Dr. Veli quotes Hilberath who said that Augustine's social Trinity, which held the Spirit as the bond of love between the Father and Son, has stripped Her of personhood. It also laid the groundwork for the filioque.
Ch.2:
Dr. Veli begins here by going through the scriptural material which covers the symbolic representations of the Spirit: life breath, wind, fire, water, cloud, etc. He points out something very interesting when he gets to the symbol of "Paraclete" which makes the Spirit as "valuable" a person of the Trinity as the Son. Jesus said He would send another comforter--Paraclete--so the first comforter was Jesus and the second, the Spirit. Dr. Veli takes the time to point out that in the New Testament there is the Spirit, our spirit (which can, in places, not be seen apart: the Spirit and our spirit are "indistinct" in certain texts), and evil spirits. I appreciate him doing so because this reality gets little dialogue today. It does raise the point of dichotamy/trichotamy but I'll wait on that.
He has a nice Gordon Fee footnote reminding me that I couldnt finish Gods Empowering Presence, having given up around page 600. Great book but more of a reference book.
This chapter was a good survey of the scriptural witness, from the Old Testament to the New, of the Spirit and Her works.
Ch.3:
Speaking of Trinitarian doctrinal formulations in the Patristic period: "Even though different Christian traditions experienced the Spirit in vivid ways, they did not immediately feel a need for a more precise concept of the Spirit's person and work," p 38.
He spends some time working from the Apostles forward, through Clement of Rome and Justin Martyr showing a continuation of the charismata. And that they didnt expect the gifts to cease (for those of you who have some form of weird 1 Cor 13:10 interpretation which says that what it meant to Paul and Corinth is not what was intended/"when the Perfect comes" is the Canon; dah, you're exegetically challenged). He then covers Montanus. I found his (Montanus') quote quite revelatory, in that he specified what must have been a recent invention: the church of the Spirit and the church of the bishops. This seems like a major turning point in the Patristics; the beginning of a major patriarchy.
Dr. Veli then spends some time going over how Augustine came to the conclusion that the Spirit is the bond of love of the Father and the Son. And since Love, in this Augustinian model, is had by the Father and the Son the Spirit logically has to proceed from the Father and the Son. Once more, Augustine messes up something theologically. For the next 1600 years the East and west would fight over the Filioque because the west stuck so close to a model, thus cementing a model as the actual reality. Not to mention that this model begins to, if not outright does, strip the Spirit of Her personhood.
His coverage of the Spirit in the mystics, Anabaptists and Quakers was good. He then works through Hegel and Kant for enlightened, philosophical perspectives; Schleiermacher to Tillich rounded this out with modern liberalism's Pneumatological view.
Ch.4:
This should be interesting as it is on todays Ecclesiastical expressions of the Spirit. Dr. Veli begins with the Eastern Orthodox which, as previously stated, places more of a thrust on Pneumatology than, as in the west, Christology. But he states that it is a Pneumatology which is grounded in Christology, because "'The Father and the Son are included in every action of the Spirit," p 68, quoting Tsirpanlis; "Introduction to Eastern Patristic Thought."
It seems the reason for the Orthodox focus is because of Theosis. This doctrine mandates a strong Pneumatology, one which, as stated above, is anchored in Christology.
The Roman church:
He begins by stating that Vatican II was the most pivotal moment in Roman history. It also had an impact on Christianity as a whole. Vatican II was a move away from an institutional Pneumatology which had been alive in the Roman church for 100 years (at the least) when Scheeben stated that the Church is a kind of incarnation of the Spirit.
Guessing a bit here: since the working of the Spirit was given a more prominent place in Roman doctrine, this was broadened into official teaching which impacted practical (personal) charismatic practices with members of the Roman church. Which is why charismatic Roman "parachurches" began springing up at about this time (late 60s). This previous was partly right: the Romans wanted Vatican II's emphasis on Pneumatology to be one beyond mere lip service of leadership with laity being practicing Charismatics.
The Lutheran church:
"Luther's theology is Christocentric; so also is his Pneumatology, although always in a healthy Trinitarian context," p 82.
Quoting Lohse (Martin Luther's Theology) who is quoting Luther: "If Christ is not God then neither the Father nor the Holy Spirit is God.... When I therfore hear Christ speak, then I believe the undivided Godhead is speaking," p 82.
It is sad that Luther's revolt against the "spiritualists" of his time would have him so limit the Spirit and Her work: "...the work of the Spirit is 'clothed' in the Word and sacraments," p 84. Luther would have affirmed healing by the Spirit but not a second "tongues of fire" descending, for instance.
The Pentecostal/Charismatic movement:
"Claims of signs, wonders, and miracles are not limited to the regions Sunday ritual. They are to be a part of daily life," p 92. Amen.
He does very nice work going over how Pentecostalism splintered from Wesleyan- Holiness which would have led to Pentecostalism affirming sanctification along the lines of a second blessing. This would have caused early Pentecostals to read Baptism by/in the Spirit as a/the third blessing.
Ch.5:
Here Dr. Veli compares modern scholars to see the similarities and distinctions: Zizioulas, Orthodox; Rahner, Roman; Pannenberg, Lutheran; Moltmann and Welker, Calvinist; Pinnock, Baptist. (I would have liked him to have picked a Pentecostal like Amos Yong to represent the Charismatic side, but I believe this is the role Pinnock is supposed to play. When he was teaching at a seminary in New Orleans as a Presbyterian he attended a tent revival and his detached retina was healed. Also, Yong may not have been heavily enough published in 2003 when this was written to have enough material to pull from, unlike Pinnock).
Zizioulas was good, very intriguing especially for mr who has very little understanding of the workings of the Orthodox church. But Rahner really nailed it when he said that the Roman church should recognize and accept charismatic movements in the Roman church rather than after the death of the person. This would show that the works of the Spirit are seen in the flow of history as they occur. I believe the part I agree with, or that stuck out the most for me with Pannenberg was how he said the Spirit is immanent and transcendent: She is beyond us but ever with us. Pannenberg also rejects the Filioque because of the relationship he sees in the unity of God, and as the Father not subordinating the the Son or Spirit. The Filioque demands that the Spirit be subordinated to the Son and Father. For Moltmann where there is passion for life there is the Spirit. This was the main theme through Moltmann's "The Spirit of Life," which is a deep dive of a read if I have ever had one. Walker's views come from his text "God the Spirit." His approach is said to be closer to biblical theology of the Spirit. And based on the analysis of his work it looks to be a book I would like to buy. His approach avoids talk of "person" in relation to the Spirit, also "Trinity" is avoided. His is less systematic in approach which, to me, lives in the tension that is left. Finally Pinnock. The analysis of his work comes from his Pneumatology "Flame of Love," which wants to engage both the head and heart of the readers.
(No, I purposefully no not fill in all the blanks so that people will be urged to read the book.)
Ch.6:
Dr. Veli moves on to contextual Pneumatologies which include process (this will be interesting), liberation, ecological, and feminist.
Process Pneumatology:
I believe this section left me with more process questions than answers, though I know that it is a small section and not a full blown process 101. My understanding of process was that God basically can not move beyond where He is (if I may use "where") to be God with us. This basically makes the process Christological position an adoptionist one, and a real Pneumatology unfathomable. Some of the language in this section seemed to say that this is wrong.
Liberation Pneumatology:
This is a bit of a beautiful section. It speaks to the poor who are often not in power now--know it or not--have the very power of God in them. This experience is an Empowering to push for justice in their and others lives.
Green Pneumatology:
This is the one that looks like it could go from 0 to real bad in 3 seconds. Too far one way and it could make creation divine (Kinda like Pantheism which is what the Gaia movement sounds like). Too far the other way and it would be treated as though God had nothing to do with making it (Gnosticism in modern Christianity: the physical is filthy and can not be in relation with the divine, the soul is all that is good and pure) so we should do whatever we please.
Feminist Pneumatology:
This was a very good section. When he gets into ecofeminism he points at some very good concerns when quoting Elizabeth Johnson. Mainly they deal with hierarchy: the creation of a sexist hierarchy creates division, abuse and exploitation of men over woman and the environment. Praxis will reflect this if not also doctrine.
African Pneumatologies: A.O. Green, its only 4 pages, but it was good and sympathetic to non Eurocentric Pneumatologies.
This section was also very eye opening. It spoke to how Pneumatologies look which are based in Africa, ones which began as Pentecostal or Pentecostal-like. Dr. Veli also speaks to how there has been an incorporating of tribal shaman concepts with Christian Pneumatology. While there may be some Eurocentric Christians who take issue with this I would remind them that their concept of God as immutable, impassive, and timeless, who will take us to dwell in heaven with Him (as opposed to the New Earth here) is totally Greek, from Plato et al., and imposed on scripture.
A wonderful intro Pneumatology text. Great read.
February 22, 2024
This is a respectable and comprehensive overview of the study of pneumatology. I don't completely agree with Karkkainen's conclusions and beliefs about the Spirit, but he presents a thorough, relatively objective analysis/overview of the Holy Spirit that is insightful and important for developing our understanding of the Spirit. I really valued his discussion on the way other religions view the Spirit as well. This contributes to a well-rounded understanding of the Spirit apart from evangelical Christian doctrine. Highly recommend!
May 9, 2022
Interesting read. Mainly gives a survey of how the Holy Spirit is thought of biblically, historically, contemporarily, and across religions/cultures. I think it’s useful to understand where lines of thinking have gotten folks. The actual content didn’t really blow me away and even the Christian perspective didn’t feel particularly robust.
October 7, 2018
An honest survey of Pneumetology from the past two millennia. Not a thrilling read but as can be the case for many theological readings. Still, what excites me, is that there is so much more to learn and experience when it comes to the third member of the Trinity.
June 28, 2017
Palatable introduction to the subject.
February 17, 2018
General outline with some inaccuracies when it comes to portrayal of certain positions, particularly that of feminist pnuematologies.
February 24, 2017
An excellent introductory survey of the study of the Holy Spirit across time, ecclesial traditions, and cultures. The author poignantly summarizes various viewpoints both succintly and accurately.
April 25, 2012
Initial impressions:
This book is in desperate need of a table of contents that goes down one more level of detail, similar to his An Introduction to Ecclesiology: Ecumenical, Historical & Global Perspectives - I just skimmed the text so I could write one in. Oddly, his chapter on ecclesiastical (what I would call denominational) traditions omits Anglicans (the ecclesiology book does this too) and Methodists (particularly odd given Wesley's "heart strangely warmed" conversion experience); and selects the Lutheran church as a representative of the Reformed tradition(??).
Although plenty of space is given to Eastern Orthodox and Roman Catholic perspectives, and some to ecumenical perspectives, I didn't spot a discussion of the filioque clause. Maybe that's due to his desire to emphasize experience and new perspectives, rather than rehashing thousand-year-old disagreements; or maybe I just missed it. I care a lot about this topic because it has been church-dividing; on the other hand, I'm already reasonably well informed about it. And our other text, I Believe in the Holy Spirit, looks like it has an extremely detailed (albeit necessarily slightly dated) discussion of it... which, however, is not included in the syllabus for the course I'm taking!
This book is in desperate need of a table of contents that goes down one more level of detail, similar to his An Introduction to Ecclesiology: Ecumenical, Historical & Global Perspectives - I just skimmed the text so I could write one in. Oddly, his chapter on ecclesiastical (what I would call denominational) traditions omits Anglicans (the ecclesiology book does this too) and Methodists (particularly odd given Wesley's "heart strangely warmed" conversion experience); and selects the Lutheran church as a representative of the Reformed tradition(??).
Although plenty of space is given to Eastern Orthodox and Roman Catholic perspectives, and some to ecumenical perspectives, I didn't spot a discussion of the filioque clause. Maybe that's due to his desire to emphasize experience and new perspectives, rather than rehashing thousand-year-old disagreements; or maybe I just missed it. I care a lot about this topic because it has been church-dividing; on the other hand, I'm already reasonably well informed about it. And our other text, I Believe in the Holy Spirit, looks like it has an extremely detailed (albeit necessarily slightly dated) discussion of it... which, however, is not included in the syllabus for the course I'm taking!
February 3, 2014
Kärkkäinen’s intention is not to define a detailed pneumatology, but rather to provide a reflective summary of contemporary thought regarding the Holy Spirit, and as such, the book serves as a useful introduction to the diversity within the subject. One significant omission is the absence of discussion of the pneumatology of Reformed Theology. A limitation of the book is the absence of any critical evaluation of the various pneumatologies described, many of which appear to conflict with one another.
September 27, 2016
With a traditional background, I found Karkkainen's Pneumatology breath a living presence into my faith and understanding to the presence of God's Spirit throughout history! Challenging at times, but tied together in the end as though witnessing a artists palate, with its blending colors, becoming a masterful expression of purpose, meaning, and mission into the Kingdom of God. Fantastic read as I ponder, all truly is the pursuit of wind!!
June 4, 2014
Karkkainen's books are always full of good information that draw the reader into deeper knowledge. This book helped me understand the study of the Holy Spirit through the lens of various Christian traditions. I would recommend it to anyone who wants to get a feel for Pneumatology from a broad spectrum of sources.
May 11, 2018
An accessible and even breezy introduction to theology of the Spirit. The author assumes, quite defensibly in my opinion, that healthy experience of the Holy Spirit gives rise to orthodox theology and contemporary energy for mission. Something unique about this book is a final chapter of beginning interfaith dialogue about the Spirit with other major world religions.
January 30, 2012
I just really dislike survey books like these. They are just so boring...
February 18, 2013
Read Chapters 1, 2, and 4 for a Theology class.
While it's a helpful introduction, it certainly isn't riveting reading. I'm keeping it as a reference.
While it's a helpful introduction, it certainly isn't riveting reading. I'm keeping it as a reference.
April 2, 2013
Good overview of various traditions views of the Holy Spirit. Great reference source.
February 28, 2016
Again, Kärkkäinen offers a succinct and helpful survey that canvases the Bible, church history, and modern theologians. For anyone looking for a brief introduction, written to passion and verve.
December 13, 2016
Shhhhhh....it was ok
Read
September 3, 2020Fantastic history of NT pneumatology.
April 12, 2012
Good overview of subject matter, some very abstract concepts.
Read
March 8, 2018Excellent survey of thoughts about the Holy Spirit from across history, ecclesial tradition, biblical literature, polity, theological writing, globally, and in emerging theological movements.
Displaying 1 - 21 of 21 reviews