The Holy Spirit: A Guide to Christian Theology

By Veli-Matti Karkkainen

This volume in the Basic Guides to Christian Theology series presents a compact discussion of the Holy Spirit in Christian theology. Written by a leading expert on this doctrine, it begins with biblical perspectives on the Holy Spirit, and moves on to describe how the Spirit was understood through the major periods in the history of Christian thought, from the early church to the present. It is global in approach and considers contributions from theologians throughout the world. This brief volume provides an excellent overview of how the Holy Spirit has been and is currently understood in Christian theology.

• Language: English
• Publisher: Westminster John Knox Press
• Release date: Oct 25, 2012
• ISBN: 9781611642506

Veli-Matti Karkkainen

Veli-Matti Kärkkäinen is Professor of Systematic Theology at Fuller Theological Seminary and Docent of Ecumenics at the University of Helsinki. He is the author of many books, including The Trinity: Global Perspectives, and editor of Holy Spirit and Salvation, both published by Westminster John Knox Press.

Book preview

THE HOLY SPIRIT

BASIC GUIDES TO CHRISTIAN THEOLOGY

THE HOLY SPIRIT

A Guide to Christian Theology

Veli-Matti Kärkkäinen

© 2012 Veli-Matti Kärkkäinen

First edition

Published by Westminster John Knox Press

Louisville, Kentucky

12 13 14 15 16 17 18 19 20 21—10 9 8 7 6 5 4 3 2 1

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, without permission in writing from the publisher. For information, address Westminster John Knox Press, 100 Witherspoon Street, Louisville, Kentucky 40202-1396. Or contact us online at www.wjkbooks.com.

Scripture quotations from the New Revised Standard Version of the Bible are copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. and are used by permission.

Book design by Sharon Adams

Cover design by Lisa Buckley

Library of Congress Cataloging-in-Publication Data

Kärkkäinen, Veli-Matti.

The Holy Spirit / Veli-Matti Kärkkäinen. — 1st ed.

    p. cm. — (Basic guides to theology series)

Includes bibliographical references (p. ) and index.

ISBN 978-0-664-23593-2 (alk. paper)

1. Holy Spirit—History of doctrines. I. Title.

BT119.K37 2012

231'.3—dc23

2012015853

The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1992.

Most Westminster John Knox Press books are available at special

quantity discounts when purchased in bulk by corporations,

organizations, and special-interest groups. For more information,

please e-mail [e-mail].

Contents

Preface

List of Abbreviations

Introduction: Holy Spirit in Christian Theology and Spirituality

1. Biblical Perspectives on the Spirit

2. Developing Pneumatological Doctrine in the Patristic Era

3. Experiences of the Spirit in Medieval Theologies and Spiritualities

4. The Holy Spirit in Reformation Theologies

5. Post-Reformation and Modern Pneumatologies

6. The Spirit in Twentieth-Century Interpretations

Postscript: What Is New and Novel in Contemporary Pneumatologies?

Notes

For Further Reading

Index

Preface

The writing process has been delightful and deeply gratifying. It has given me yet another opportunity to learn from and reflect on the rich tapestry of pneumatological lessons and insights. Providentially, this writing was preceded by another book on pneumatology, an anthology tracing readings on Spirit and Salvation¹ throughout Christian history. In preparation for that project, my last sabbatical from Fuller Theological Seminary gave me an opportunity to spend months and months in a careful reading and review of patristic, medieval, and Reformation writings by a host of authors. While keeping an eye on pneumatological and soteriological topics, I also indulged myself in a wider reading of the sources. That remarkable experience was still fresh in my mind as Dr. Donald McKim of Westminster John Knox Press approached me and suggested the current book project—to which I could only say an enthusiastic yes.

During the writing of this book I have had two opportunities to continue teaching special courses on pneumatology—experiences that I hope have helped me express my thoughts and interpretations in more transparent, faithful, and accurate ways. In the fall of 2009, I offered a graduate course in ecumenics at the University of Helsinki titled Holy Spirit in Contemporary Theology, and in the winter of 2010 I conducted a doctoral seminar at Fuller Theological Seminary, Center of Advanced Theological Studies, on Pneumatology: Contemporary Trends. To my students I offer most sincere thanks for engaging and exciting conversations.

To Susan Carlson Wood of Fuller Seminary’s School of Theology faculty publications services I again owe a greater debt than I am able to express in words. Thank you for your highly professional and efficient editing of yet another work of mine. Sincere thanks also go to my Japanese doctoral student Naoki Inoue—currently in the process of writing a dissertation on Jürgen Moltmann’s panentheistic pneumatology in dialogue with the Japanese Shintoistic view of the spirit—who checked all the references in the original sources.

Abbreviations

Introduction

Holy Spirit in Christian

Theology and Spirituality

For a long time considered to be the stepchild of theology, pneumatology—the doctrine and spirituality of the Holy Spirit—has risen to the center of theological reflection and investigation. Never before in the history of Christian doctrine has there been so wide and varied interest in, and at times almost an enthusiasm over, the Holy Spirit. The Roman Catholic historian Elizabeth Dreyer, who has probed deeply into the medieval mystics’ experiences of the Holy Spirit, offers an insightful observation:

Renewed interest in the Holy Spirit is visible in at least three contexts: individual Christians who hunger for a deeper connection with God that is inclusive of all of life as well as the needs of the world; the church that seeks to renew itself through life-giving disciplines and a return to sources; and the formal inquiry of academic philosophy and theology. In effect, one can hear the petition, Come Creator Spirit on many lips these days.¹

The Holy Spirit is not out there just for the sake of an academic study—as important as an adequate and respectful intellectual understanding of this topic is. As Dreyer goes on to say, Many Christians desire to encounter a Holy Spirit who brings new life to their spirits in the concrete circumstances of their lives and who renews the face of the earth as we enter the third millennium.² The Holy Spirit is God, God’s divine energy that permeates all life and everything in the cosmos. The Holy Spirit is also the most intimate contact point between the triune God and human beings. There is also a deep experience of the Holy Spirit—at times mystical, at times charismatic. The Holy Spirit manifests herself at times in the form of a rushing wind and at other times in the most subtle breeze. As we attempt to study the Spirit of God, we should also keep in mind the biblical reminder that we are also subjected to the deepest and most penetrating investigation of the Spirit of God: The Spirit searches all things, even the deep things of God (1 Cor. 2:10b).

It took a long time for Christian theology to come up with a precise and accurate account of the doctrine of the Holy Spirit. During the first centuries of Christian history, questions related to the Trinity and Christology occupied the best minds of the church. Not only was it more difficult to say something doctrinal about the Spirit than about the Father and Son, because by definition the Spirit is more subtle and less concrete a phenomenon, but there was also the biblical perception that the Holy Spirit never draws attention to herself but rather turns our attention to the Son and through the Son to the Father. On that basis, tradition at times speaks of the Spirit as the Third Unknown. Other reasons for the slow doctrinal development of pneumatology may have to do with the naming of the Spirit as the bond of love between the Father and Son. While certainly this idea has both a biblical basis and theological validity, in the hands of less incisive theologians it may also turn into a nonpersonal conception of the Spirit. Love or bond doesn’t have to be as personal as Father and Son.

Yet another reason for the junior role of the Spirit in the Trinitarian understanding of the Christian God may have to do with ecclesial concerns. As early as the charismatic revival movement beginning from the second century, Montanists all the way through Reformation Enthusiasts to modern-day Pentecostals started to claim the authority of the Spirit over human leaders of the church—or as it was often perceived, over the written Word of God. Thus, a need was felt to control the Spirit. The Eastern Orthodox Church in particular reminds us often that one important reason behind the lack of proper attention to the Holy Spirit has to do with the so-called filioque clause, which was added to the Nicene-Constantinopolitan Creed (381). This clause, which means literally and from the Son, suggests the double derivation of the Spirit from both Father and Son (rather than from the Father alone, as the original creedal form said). This, in turn, might have led to the subordination of the Spirit to Christ, in other words, the placement of pneumatology under Christology.

In sum: a number of reasons contributed both to the slow development of the doctrine of the Holy Spirit and to the Spirit’s occasionally receiving a minor role in Christian theology. Much of the early development of pneumatology—not unlike the doctrine of the Trinity and Christology—emerged out of painful encounters and rebuttals of heretical views. Oftentimes, it seemed to be easier for the church to say what they did not believe rather than state positively the orthodox position.

The purpose of this primer is to trace the narrative of the history and development of pneumatology, the doctrine of the Holy Spirit. After briefly looking at the biblical testimonies to the Spirit, the book discusses patristic, medieval, Reformation, and subsequent pneumatologies, culminating in a fairly comprehensive account of the contemporary state in current theology. In order to orient the reader to original sources, detailed documentation is offered in the notes. Nothing is more important and useful in the study of any theological topic than looking at the original writings out of which doctrines and interpretations emerge. While fully documented, the main text makes every effort to offer a narrative, a story of the experience, ministry, and doctrinal understanding of the Holy Spirit in Christian history and theology. The final chapter attempts a bird’s-eye view of the ways that contemporary pneumatology differs from and builds on the heritage of tradition.

Chapter 1

Biblical Perspectives on the Spirit

The Bible presents the work of the Holy Spirit through symbols, images, metaphors, testimonies, and stories,¹ all of which appeal to the imagination as much as to rational discourse. The basic biblical terms ruach, in the Old Testament, and pneuma, in the New Testament carry similar ambiguity: breath, air, and wind. Other metaphors used for the Spirit are fire, dove, and Paraclete. When doing pneumatology, or the doctrine of the Spirit, one should proceed cautiously and softly in order not to oversystematize or imprison the Spirit that ‘blows where it chooses’ (John 3:8).

OLD TESTAMENT TESTIMONIES

The Old Testament² contains about one hundred references to the Spirit of God (Gen. 1:2: a wind from God; Isa. 11:2: the spirit of the LORD … wisdom … counsel … knowledge). From the beginning of the biblical narrative, the Spirit’s role in creation as the principle of life comes to the fore. The same Spirit of God that participated in creation over the chaotic primal waters (Gen. 1:2) is the principle of human life as well (Gen. 2:7). This very same divine energy also sustains all life in the cosmos:

When you [Yahweh] send forth your Spirit [ruach], they are created; and you renew the face of the ground.

(Ps. 104:30)

Similarly,

when [Yahweh] take[s] away their breath [ruach], they die and return to their dust.

(Ps. 104:29)

The charismatic, empowering function of the divine ruach over the leaders of the people of Israel is narrated in historical books (Judg. 14:6; 1 Sam. 16:13). Part of the empowerment is bringing about specific capacities, such as those of the craftsman’s skill (Exod. 31:3), the prophet’s vision (Ezek. 3:12; 8:3; 11:1), or extraordinary wisdom (Dan. 6:3).

The prophetic books make the all-important link between the promised messiah and the Spirit. The messiah is the receiver of the Spirit and the Spirit’s power (Isa. 11:1–8; 42:1–4; 49:1–6). The divine Spirit is given for the healing and restoration of the messianic people (Ezek. 18:31; Joel 2:28–32).

In the Wisdom literature, wisdom can be correlated or identified with the Word/Logos or with the Spirit (Prov. 8:22–31). This close connection between wisdom and the Spirit led early Christian theology—as will be noticed in the historical section—to sometimes confuse the roles of the Son and Spirit.

THE SPIRIT IN THE NEW TESTAMENT

The Synoptic Gospels of the New Testament³ offer an authentic, thick Spirit-Christology.⁴ Jesus’ birth (Matt. 1:18–25; Luke 1:35), baptism (Matt. 3:17; Mark 1:11; Luke 3:22; John 1:33), testing in the wilderness (Matt. 4:1; Mark 1:12; Luke 4:1), and ministry with healings, exorcisms, and other miracles (Matt. 12:28; Luke 4:18; 11:20) are functions of the Spirit. Indicative of the eschatological ministry of the Spirit is Jesus’ role as the baptizer in the Spirit (Matt. 3:11; Mark 13:11).

The transforming power of the Spirit is evident in the life of the early church. On the day of Pentecost, a powerful outpouring of the Spirit signaled the birth of the church (Acts 2:1–3) in fulfillment of the prophecy of Joel (2:28–29). The communities of the book of Acts received the Spirit with visible signs (4:31; 8:15–19; 10:44–47; 19:6), indeed, those signs were taken as the evidence of the work of God (8:12–25; 10:44–48; 19:1–7). Often at pivotal moments in the life of an individual or the church, the Holy Spirit was looked on as the source of an extraordinary power (9:17; 11:15–18; etc.). The Spirit empowered and directed the early church in her mission (8:29, 39; 10:19), often with the help of a special authority given to the leadership of the community (4:31; 5:1–10; 6:10; etc.).

Similarly to the Gospels, Paul⁵ has a robust Spirit-Christology. Jesus was raised to new life by the Spirit (Rom. 1:4). The Spirit is the Spirit of Christ (Rom. 8:9; Gal. 4:6; Phil. 1:19). Therefore, it is only through the Spirit that the believer is able to confess that Jesus is Lord (1 Cor. 12:1–3); similarly, the Abba prayer of the children of God is the work of the Spirit (Rom. 8:15). To be in Christ and in the Spirit are virtually synonymous; therefore, the Spirit cannot be experienced apart from Christ (1 Cor. 12:3). At times the integral connection between the Spirit and Christ is so close that Paul speaks of Christ as a life-giving Spirit (1 Cor. 15:45). Along with the salvific functions, important for Paul is the charismatic endowment and gifting (1 Cor. 1:4–7; Gal. 3:5). Similarly, the Spirit works to give illumination and divine revelation in the face of affliction (1 Thess. 1:6; 1 Cor. 2:10–12; 2 Cor. 3:14–17). The eschatological orientation comes to the fore in that the new age has already broken into the old. The Spirit can be compared to an arrabon, a down payment of the coming glory (2 Cor. 1:22; 5:5; Eph. 1:13–14), or to the first installment of the believer’s inheritance in the kingdom of God (Rom. 8:15–17; 14:17; 1 Cor. 6:9–11; 15:42–50; Gal. 4:6–7). In addition to charismatic, prophetic, and eschatological dimensions, a moral transformation is also part of the Pauline communities’ experience of the Spirit (1 Cor. 6:9–11). There is a constant struggle between Spirit and flesh (Rom. 8:1–17; Gal. 5:16–26). Therefore, the believer has a responsibility to live her life in the power of the Spirit, walking in the Spirit, being led by the Spirit (Rom. 8:4–6, 14; Gal. 5:16, 18, 25). To the extent that one advances, the fruit of the Spirit will become evident (Gal. 5:22–23).

The pneumatology of the Johannine literature is highly distinctive. That tradition makes use of the Old Testament’s rich imagery related to the Spirit’s life-giving power of water and breath: rebirth (John 3:5–8), spring of life (John 4:14; 6:63; 7:38–39), and new creation (John 20:22; cf. Gen. 2:7; Ezek. 37:9). The Johannine Epistles speak of anointing (1 John 2:20, 27), which is also a familiar Old Testament metaphor. The Johannine Jesus has been given the Spirit without measure (John 3:34). John also ties Jesus’ gift of the Spirit more closely to Jesus’ death (6:51–58, 62–63; 19:34). Perhaps the most distinctive feature of Johannine pneumatology is the naming of the Spirit as the other Advocate [Paraclete] (14:16), obviously implying that Jesus is the first (1 John 2:1). The term parakletos (from para+kalein) means one called alongside to help, thus an advocate or defense attorney (John 14:26). In the book of Revelation, the Spirit plays a crucial role in inspiration and vision (1:10; 4:2; 14:13; 17:3; 19:10; 21:10; 22:17). The Apocalypse mentions seven spirits (1:4; 4:5) or the spirits of Jesus (3:1; 5:6), phrases typical of apocalyptic literature.

The Pastoral Letters seem quite shy about the manifested Spirit’s ministry in the church. The Spirit’s ministry is linked with gifting to the ministry and to inspiration of Scripture (2 Tim. 3:16; 1:7). Titus 3:5 connects the Holy Spirit with regeneration. While the book of Hebrews obviously knows about the charismatic life in the church (2:4), inspiration of Scripture (3:7; 9:8; 10:15) is a main theme. Significantly, the book also connects the Spirit with Christ’s self-offering on the cross (9:14). The letters of Peter similarly connect the Spirit with inspiration (1 Pet. 1:11; 2 Pet. 1:21). First Peter (4:14) also makes the important connection between the Spirit and our suffering as Christians.

The New Testament also speaks of spirits vis-à-vis the Spirit of God. There is a battle between the kingdom of