Korean Reformed Response

Korean

Reformed

Response

Paul Chung

It is

my privilege tional

dialogue

between

of the Reformed churches

to have read the Final

Report

of the interna-

representatives

and some classical Pentecostal churches. This

report

entails a dialog-

ical effort and a mutual

friendship

over the

period

of five

years

from

al

ecumenicity

uncomfortable

participants

and

prejudices

Of

course,

the

significance

1996 to 2000 and shows a genuine

6spirit

for

aiming

at a confession-

between two different traditions that have

long

been

with and even hostile to each other. It reflects how

of both

parties

have transformed their

misunderstanding

within the

spirit

of mutual

understanding

of this

report

lies not in theological fessional achievements but in its

spiritual

effort and

practical

concern

to surmount

differences.

age participants

and

respect.

or pro-

What the

dialogue brings

forth is to foster

friendship,

to

carry

out the

study performed help

them realize the

necessity

and

importance

to encour-

in the

dialogue,

to

of

dialogue

between and self-transformation in terms of

two churches within

self-critique the

reciprocal investigation is based on

my

Reformed ologian,

trained

Barth, my

comments

to certain

aspects

received as critical

solidarity for future ecumenical

development.

and

challenge. My response

to this

report

background.

mainly

in the

theology

are limited to

my theological

of the Reformed church.

and a complementary help to the

report

As an Asian

pastor

and the-

of John Calvin and Karl

bias and confined

They

thus aim to be

The

purpose

of the

report

is to

exploren

the common the two traditions and confront their

differences,

mutual

understanding renewal

and

respect

concerns of

in order to increase and foster mutual

strength

and witness to the

gospel

in Jesus

Creed.

confess their

loyalty Therefore,

different

approaches

ing,

the Reformed

understanding fold

understanding

thereby leading

to common

Christ. Jesus Christ is at the center of the two churches in that both

to the

Nicene-Constantinopolitan

the witness to Jesus Christ is the common

basis,

albeit in

to the work of the

Holy Spirit. Generally speak-

of Jesus Christ is based on a three-

of the

person

and work of Jesus Christ, Christ’s so-called munus

triplex,

which is of

pneumatological

relevance and

54

1

even

closely

related

anointing,

nature of Christ’s “Christ’s

kingdom

with the

oppressed

of the

Holy Spirit

As for

which

inspires

us to have In

addition,

the

spiritual

of Christ.

kingly

as

long

as

with his

to the

anointing

Christ’s

prophetic office,

we must notice that “Jesus Christ received

not

only

for himself that he

might carry

out the office of teaching,

but for his whole

body

that the

power

of the

Spirit might

be present

in the

continuing preaching

of the

gospel.”

The

kingly

office refers to the

eternity

of Christ’s

dominion,

hope

for blessed

eternity

and

immortality.

kingly

office refers to the

sovereignty

lies in the

Spirit” (Inst. II.xv.5).

Christ’s office is also related to

personal

and social

sanctification,

Christ as

King

rules us

through

his

Spirit, by leading

our

struggle

world. The

priestly

office is treated in the context of reconciliation and intercession of the Mediator.

Beginning sacrificial death we are

given

the

efficacy

and benefits of his

priest-

is possible

through

the

priestly

office in which Christ offers a sacrifice and becomes the

objective

basis of our

justi- fication. Given this

fact,

the

report

needs to reflect more on the

per- son and work of Christ and the relevance

Spirit

for the

purpose

of

dialogue

with the Pentecostal

hood. Our justification

Concerning report emphasizes

the

relationship the Reformed

Pentecostal

individualistic

uniqueness

of justification by the

Holy

churches. between

gospel

and

culture,

the tradition’s notion of the

Spirit

uni-

with a

of the

Spirit.

The

report

As a matter of by

a

theology

of Christian

versally

at work in other cultures and

religions

in

comparison

understanding

deals with

gospel

and culture under the

heading

of

Holy Spirit

and Missio Dei. The term “Missio Dei” is overdue in recent

theological debate

concerning religions.

Since the Second Vatican

Council,

much has been said about a theology of

religious pluralism.

course,

this

project

is

sharply challenged

with radical

openness

to

religious pluralism. Participants need to

study

this current debate

carefully

because the cultural issue has become a point of conflict

especially

with

imperialism.

Every

culture is

unique

and

regarded

“theater of the

glory

of

God,”

not

merely

an

object

to be transformed

associates Western

Christianity

in the Asian

context,

which

as an

integral part

of the

1 John Calvin, Institutes of the Christian Religion, 2.vols, ed.and trans. John Thomas McNeil and Ford Lewis Battles

(Philadelphia:

Westminster Press,1960), II.xv.2. Hereafter: Inst. in parentheses).

55

2

but can serve as a vehicle for

deepening

message

in its own context. Western

theology

and

philosophy

as they are on reason and

rationality,

astation.2

needs to be nuanced and balanced tion

particularly

by postmodern thought

due to their collaboration

The

Spirit

as sustainer and

preserver

universal

Reformed/Pentecostal

ing

the name of

justice

and

actualizing

the biblical

based are

deeply challenged

at

present

in

ecological

dev-

of culture and nature with a biblical

message

of salva-

I would like to

say,

that we “don’t teach

it.”3 If the

and

open.

model

carry- model

carry-

for

people

outside

Christianity.

along

with Karl Barth and

Jurgen Moltmann,

reconciliation but we don’t not-teach

dialogue expresses

their trust in Scripture,

they cannot remain exclusivist but must be inclusive,

dialogical,

Given this fact, I would like to

suggest

that the Reformed church needs to

pay

more attention to a

“theologico-mystical”

ing

the name of God’s

mystery

or an

“ethico-practical”

in the current debate on the

relationship between

theology

and world

religions.4

of Karl Barth

concerning gospel

and culture from a Reformed spective :

“No Prometheanism can be

effectively

Jesus Christ. As the One who suffered and

conquered

it once and for all in all its forms. But this means

by

God in Jesus Christ there is no secu-

by

Him or withdrawn

He has

destroyed

that in the world reconciled lar

sphere

abandoned

where from the human

standpoint

Let me introduce an

insight

per-

maintained

against

on the

cross,

from His

control,

even it seems to

approximate

most dan-

gerously

to the

pure

and absolute form of utter

godlessness….Even from the mouth of Balaam the well-known voice of the Good Shepherd may sound,

and it is not to be

ignored

in

spite

of its sinis-

ter

origin.”5

The

report (#30)

has a one-sided

understanding

of the

worship

in

2 Cf. J. Moltmann, Jesus Christ for

Today’s World, trans. M. Kohl (Minneapolis: Fortress Press,1994).

3 Ibid.,143. For Moltmann’s daring attempt of theologia crucis in relation to restora- tion of all things, see Moltmann, The Coming of God: Christian Eschatology, trans. M. Kohl (London: SCM Press, 1996)..

4

Cf. John Hick and Paul F. Knitter, eds., The Myth of Christian

Uniqueness (Maryknoll,

NY: Orbis Books; London:SCM,1987). Gavin D’Costa ed. Christian –

Reconsidered: The

Myth of

a Pluralistic

Theology of Religions

NY: Orbis Books; London: SCM Press, 1996).

Uniqueness

(Maryknoll,

5 Karl Barth,

CD IV/3.1, 119.

56

3

confer the

grace they promise.

of

baptism,

i.e. water

bap-

church,

only

the Reformed church. As for the marks of the church, we include two sacraments, i.e., baptism

and the Lord’s

Supper, alongside

the

preach- ing.

Instead of the twofold

understanding

tism and

spirit baptism,

which is dominant in the Pentecostal the Reformed church confesses that there is one

baptism

in water and the

Holy Spirit

in line with Pauline

theology.

The sacraments do not

Instead,

this

grace

is effective through

the work of the

Holy Spirit.

In

fact,

the church is under the power

of the

Holy Spirit.6

In the life of

worshiping congregations, word and sacrament have an

inseparable

celebrating

the

death, resurrection,

Fortunately,

concerning

understands

favorite

image

of

engrafting

and

integral relationship

in and

coming

of Jesus Christ.7

that

“deep dialogue

and the

place

of the

(#41).

Calvin

is the audible form

in

using

his

in the

pants

in the

report,

Reformed Lutheran[Reformed

sake of ecumenical concerns, extended

by

mutual

investigation Reformed

perspective,

the

report

finds it

significant

the role of sacraments or

ordinances,

Holy Spirit’s gifts, may

lead to mutual enrichment”

the sacrament as the visible form of the real

presence

of Christ

by

the

power

of the

Spirit, just

as preaching

of the Word. Calvin is consistent and more

emphatic

to describe what is

happening Lord’s

Supper.

“Christ descends to us both

by

the outward

symbol and

by

his

Spirit

that he

may truly quicken

our souls

by

the substance of his flesh and of his blood”

(Inst. IV.xvii.24).

representatives

dialogues concerning

paragraph

41 needs to be

enlarged

and

I encourage partici-

in

particular,

to

study the Lord’s

Supper.8

For the

and

study.

From

an Asian

of the

especially

in the

I wish to

suggest

that the

significance eucharist needs to be reformulated and restressed in relation to Jesus’ descent into

hell,

which

long

has been

neglected,

Church. If Christ is fully present and received in the

Supper,

we need to ask who this Jesus Christ is. This is the cos-

Korean

Presbyterian

Ecclesiology,

6

J. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic

trans M. Kohl (London: SCM Press,1977).

7 For the

understanding

of Reformed

worship,

cf. The Constitution

of

the Presbyterian

Church (U.S.A), Part II, Book of Order (Louisville, KY: The Office of the general Assembly 1993).

8 William G. Rusch and Daniel F. Martensen, eds., The Leuenberg Agreement and Lutheran-Reformed Relation.ships (Minneapolis: Augsburg

Fortress Press,1989).

57

4

ancestors of the eucharist

can serve as an

inspiration ancestors in Confucianism.

mic Christ, who can even be the Lord over our

departed

who did not know Christ. The Asian

understanding

in the encounter with the Asian rite of

tradition,

there is no

doubt that an

understanding lected.

Many

Reformed scholars

As for the

spiritual gifts

in the Reformed

of the

supernatural gifts

has been

neg-

opposition Anabaptist

has vanished marvelous forever” Reformed

itual

gifts. However,

Calvin’s

prefer

to use Calvin’s

following

In

theology

of miracle or to

of the

gospel With this

statement,

the

of

spir-

of charismatic

gifts

remark to

keep

aloof from or to

reject

charismatic manifestations.

to the Roman Catholic

fanatics,

Calvin insisted that “that

gift

of

healing,

like the rest of miracles, which the Lord willed to be

brought

forth for a time,

away

in order to make the new

preaching

(Inst. IV xix.18).

churches have tended to favor a dispensationalism

understanding

should be discussed in the context of the Christ-union. Calvin takes the

mystical urge,

which is the last

stage

of

contemplative

as his

starting point

in

considering

union with God or Christ from his

pneumatological

our union with Christ in

emphatic such as the

“joining together

of Head and members” the

“indwelling of Christ in our hearts” or the

“mystical

ing

been made ours, makes us sharers with him in the

gifts

with

(Inst. III.xi.10)

In this

regard, justifica-

faith and

morality,

to

purgation

and illumination, mystical

spective.

Calvin

explained

which he has been endowed” tion and

sanctification,

dom are seen in

light

of

engrafting

life

prior

a

per-

terms,

union.”

Hereby “Christ,

hav-

election and human free- into Christ. Calvin’s statement in

“I know

only

work of the

Spirit.

his letter to Peter

Martyr Vermigli

is worth

considering:

this: that

through

the

power

of the

Holy Spirit

the life of heaven flows down to earth, for the flesh of Christ is neither life

giving

in itself nor can its effect reach us without the unmeasurable

Thus it is the

Spirit

who makes Christ live in us, who sustains and

us,

who

accomplishes everything

Christ and human

not

only

an ethical concern

nourishes

Mystical

union between teaching presented

on behalf of the Head.”9

beings

in Calvin’s

but also a

possible

9 John Calvin, Letter 2266 to Peter Martyr Vermigli, August 8,1555; C.O.

15:723, cf. Dennis E. Tumburello, Union with Christ: John Calvin and the Mysticism of St. Bernard (Louisville, KY: Westminster/John Knox Press, 1994), 87.

58

5

ticipation

of Irenaeus

and

similarity

to the Greek Orthodox

teaching

of

theosis, i.e.,

human

par-

in the divine nature.

Calvin,

reminiscent

other Greek

fathers,

stressed: “We trust that we are the sons of God because the Son of God

by

nature assumed to himself a

body

of our body,

flesh of our flesh, bone of our bone, that he

might

be one with us,

so

might

be in common with us both Son and Son of Man”

(Inst.

II.xii.2).

Seen in this

perspective, as

analogous

the relation between sanctification dynamically

menical

dialogue

between ologia

crucis becomes

vance of

justification

to the Greek Orthodox

teaching

of participation,

representatives

Calvin’s

mystical

union is viewed

so

that, and divinization can be united

the-

understanding

of

the Reformed understanding

of the

idea

by

the

power

and

efficacy

of the

Spirit.

In recent ecu-

the Orthodox and Lutheran

churches,

a

starting point

for a discussion of the rele-

for theosis. Thus Calvin’s

mystical

union

may

well be the basis for

encouraging

to

engage

in a more

profound

power

and

efficacy

of the

Spirit

in their tradition. Like Luther’s of “the real

presence

of Christ in our faith”

(In ipsa

Christus

adest),10 Calvin’s union with Christ is not satisfied with the forensic dimension

but,

beyond

it, actualizes the effective, transformative

and even

implies

an idea of

participation in the divine

nature,

in which human work and

spirituality

in the

sight

of God. In

fact,

Calvin’s

concept

of union with

Christ,

with its

of justification

dimension of sanctification,

positively accepted

ecumenically

fruitful. I His profound meaning

for

spirituality rent encounter

Reformed/Pentecostal

dialogue challenging

areas of ecumenical and

sensitivity

could be theology

is

should be rediscovered in our cur-

spirituality.

In a

sense,

the

and

ticipate

in the

dialogue venture more successful tions. I

hope

that the Reformed

with the Pentecostal

is one of the most

stimulating

activity, calling

for

global

awareness

to the work of the

Spirit

as Creator

church, society,

and cosmos. It is

my expectation

learn from each other and make this

spiritual

through ongoing

consultation and

publica-

Spiritus

in the that those who

par-

church can be renewed and trans-

formed

by

the

deep challenge

of its Pentecostal friends in taking seri-

10 Carl E. Braaten and Robert W. Jenson, eds., Union with Christ: The New Finnish Interpretation of Luther (Grand Rapids, MI: Wm. B. Eerdmans,1998).

11 cf. Paul Chung, Spirituality and Social Ethics in John Calvin: A Pneumatological

NY: University Press of America, 2000).

Perspective (Lanham,

59

6

continuing Pentecostal,

ously

her lost tradition of

spirituality

word is one of thanks and

encouragement

conversation between these two

traditions,

and

may

the future of the Reformed/Pentecostal ship

reveal the

Holy Spirit encouraging

tiny

and

hope

with all creation.12

Korean

Pentecostal

Response

Sang

Hwan Lee

and the

Holy Spirit. My

last

to all who

participate

in a

Reformed and

friend- us “into a

solidarity

of des-

con-

with the

the nature of from a

pneumatological

The

striking

feature of the final

report

is its

pneumatological cern. The

report

deals with the

Holy Spirit’s relationship

Word,

the

church, mission,

and

Kingdom by exploring

and the

kingdom

to the

report

focuses on

bringing

out some

and

problems

the

church,

the

mission, perspective. My response of the

theological implications concern.

of its

pneumatological

The Trinitarian Nature

of

the

Spirit

The

report attempts overemphasis

ituality

and

theology Bible witnesses. Pentecostals outpouring

Reformed

spir-

of the

the

to correct the Reformed and Pentecostal

on the Word and the

Spirit respectively.

is centered in the Word of God to which the

strive to

apply

the

implication

of the

Holy Spirit

on the

day

of Pentecost to their

spiritu- ality

and

theology.

The

report rightly

warns both sides not to fall into either “a

Spiritless theology

of the Word” or “a Wordless

theology

of the

Spirit.”

To avoid such a pitfall, the Word is claimed as the criteri- on or a context for the work of the

Spirit.

The

report

underscores trinitarian nature of the

Spirit by stating

the

Spirit’s

inextricable rela- tionship

with the Word, the Son, and God the Father.

The remarkable fact is that the

report’s pneumatological

which is focused on the action of the

Spirit,

overlooks the

Spirit’s

concern

12 J. M. Lochman, The Faith We Confess, trans. David Lewis (Philadelphia: Fortress

Press, 1982), 194.

60

7

the distinctive

ontological of the Pentecostal Sanctifier,

message

ally

heals, sanctifies, theology apparently regarding

Jesus Christ as

Savior,

ontolog-

as

God with the

Spirit by

portray

Jesus

ontology.

The

important

doctrinal issue of the

filioque,

which defines

being

of the

Spirit,

is not touched. As a result, a diffi- cult

problem emerges

as the

report

fails to demonstrate the distinctive

identity

of the

Spirit.

The

report

states that the

centrality

is to

proclaim

Spirit Baptizer, Healer,

and

coming King.

Christ’s onto- logical identity

here

seemingly

conflicts with the distinctive

ical

identity

of the

Spirit,

for the

Spirit

can also be understood Sanctifier, Spirit Baptizer,

and Healer. The

Spirit

is the one who actu-

and

baptizes

God’s

people

with fire. Reformed

identifies the

sanctifying

sanctification as the

Spirit’s

distinctive action.

The

report

does not

explain

in what sense Christ can be

regarded as

Sanctifier, Spirit Baptizer,

and Healer. If Pentecostals

Christ in this

way,

it is because he sends the

Spirit

from God the

baptizing,

of the

Spirit

seems to be much closer to the Western doctrine of the

filioque,

which claims the

procession Spirit

from God the Father and the

Son,

than to the Eastern doctrine of the monarchia that stresses the one source

(monarchia)

of the

Spirit

as well as the

generation

Father to do his

sanctifying, ised. Their

ontology

Father for the

procession Son. If that is

so,

the Pentecostal

and

healing

work as he

prom-

of the

of God the

of the ontology

of the

Spirit

is not differ-

speaking,

appropriate

for

ent from that of Reformed

theology,

which

upholds

the Western doc-

It is

thus, strictly

to

speak

of Jesus Christ as the Sender of the

Spirit,

who

and

Healer;

for the

living

Jesus still heals, sanctifies,

and

baptizes

God’s

people

with fire

by

the

power

of

trine of

filioque.

Pentecostals

is Sanctifier,

Spirit Baptizer,

the

Holy Spirit.

The

report, therefore, Spirit)

to

Christology attribute the distinctive

tive

by regarding

implication

for

Christology

pneumatology (the Not

only

does it

relation-

tends to subordinate

(the Word,

Jesus

Christ).

being

and action of the

Spirit

to

Christ,

but it also

portrays

the

Spirit’s

work

mainly

from a christological perspec-

the Word as the criterion or a context for the work of the

Spirit.

The

report

does not take

seriously

the

pneumatological

in its treatment of the trinitarian

ship

of the

Spirit

and the

Word,

nor does it seriously explore the deci- sive and distinctive role of the

Spirit

for the distinctive

action of Christ. It does not

highlight

that the

Spirit

is also the crite-

being

and

61

8

rion or a context for the work and

being

of the Word

(the Son)

of

God,

Jesus Christ, for the

redemptive

life and work of Christ is not

possi-

ble without the

power

of the

Holy Spirit.

It is the

power

of the

Spirit that makes Christ the true

Sanctifier, Spirit

Baptizer,

and Healer.

The

report’s pneumatology christocentric

pneumatology to

justify

is christocentric. The Pentecostal

for one’s effort

theology

and

pneumatology,

the fact that the

recognition

of

poses

a serious

problem

the distinctive nature of the

Spirit

in the

Trinity.

In other words,

it fails to maintain a trinitarian

for it attributes the distinctive and alienable nature and action of the Spirit

to Christ. The

report

overlooks

action and

being

of the

Spirit

in the triune God is indis-

pneumatology.

of the

Spirit

should be assumed in His trinitarian

the distinctive

pensable

for a trinitarian

The

Spirit’s

Work in Creation

The

primary inquiry

Spirit’s

relative

a methodological

The

christological

relevance

distinctiveness.

of

tradition

of the

report

is not concerned with the absolute

reality

of God the

Spirit in se,

but with the revelation of the

reality

ad extra to us and for us. The

question quale

sit rather than of

quid

sit is at stake here. This focus arises from

determination that follows the

theological

of the Reformation rather than medieval Thomism which

speculates about the inner essence of

God,

the absolute

which is transcendent and

incomprehensible

The

report’s pneumatological logical perspective

recognition

of the extensive

reality

of God in

se,

to our

cognition. outlook

generates

a positive theo-

of God’s revelation in creation and culture. Its

activity

and involvement of the

Holy Spirit

in the event of this revelation enables its

proposal

of a positive use of “various cultural elements in the service of God and the

procla-

mation of the Word of

God”(#23).

Christ”(#20)

of the

Spirit’s

ever-active

The

report

asserts God’s revelation

for the

ministry

of

a saving grace because

in creation and culture “as a

preparation

and the

Gospel,

which

generates

presence

in it. It is vital to observe that the report

does not endorse

any

kind of natural

theology

that claims a nat- ural sense of

deity (the

sensus

divinitatis),

revelation in creation as a theological

(including

which derives from God’s human

consciousness)

and

culture,

source and

possibility.

The

report urges

the church to utilize various cultural elements for the service of God under the

62

9

sheer

guidance

(#23

and

68).

It is not

incongruous justification

of the

Holy Spirit

rather than

by

our natural reason

with the Reformers’ doctrine of

of the sole

by

faith, which stresses

the

indispensability

grace

of God the

Spirit

for salvation. It

opposes any

human merit in

the

saving grace

of Christ

by

preparing

the

ground

for

accepting ascribing

its

preparation

The

pneumatological perspective

solely

to the work of God the

Spirit (#67).

of God’s revelation

of the

report

is

highly signifi-

conceptualization

the active involvement

cant,

for it offers a

dogmatic

basis for a trinitarian

in creation. It forbids us to

regard

this revelation as

supporting

a unitarian God

by underscoring

of the third

person

of the

Trinity,

the

Holy Spirit.

The

report suggests

a

way

to overcome the inconsistent

implying Trinitarian) revelation

a twofold

dogmatic

appropriate

dogmatic problem (e.g.

of

the trinitarian relatedness

.

that

is,

natural

(and

non-

the Father

Calvin’s

theology)

of failing to demonstrate

and nature of God’s revelation in creation. The

report

does this

by

source,

revelation of God in creation and

special (and trinitarian)

of God’s Word in Jesus Christ.

It is,

however,

not clear in the

report

who is the

acting subject

of God in the event of revelation in creation. It

appears

to be more

to ascribe the

acting subject

to the Creator-God

rather than to the Sanctifier-God the

Spirit

in this case.

Yet,

the

report implies

the latter

by saying

that the role of the

Spirit

in creation and culture is to reveal God

(#21),

for we are bound to encounter

the Father in the event of revelation in the distinctive

theology generally speaks

of God’s rev- elation in creation as that of the Creator-God and confesses the triune God the Father as the true Creator of heaven and earth. Such confes-

Creator-God

work of creation. Traditional

sion is also found in the

Apostles’ Pentecostals both

uphold.

the

Creed, which the Reformed and

The

report

could have

spelled

out that the Creator-God

reveals himself

through

his distinctive involvement

edges

the

revelatory possibility the

Spirit

in the

outpouring

latory possibility

the Father work of creation

by

the active

the

report

acknowl-

of the

Holy Spirit

in it.

Although

of God’s Word in Jesus

Christ,

and of

of his

gifts,

it does not mention the reve-

of God the Father in creation. On the

whole,

the report

almost

forgets

the role of God the Father in the sense that it does not

say

much about his

precise

role in

creation,

and the last

things.

The

report

does not

Spirit-baptism,

sanctification,

63

redemption,

10

succeed

in

demonstrating

trinitarian

theology

a

thoroughgoing

despite

its commitment to such a

theology.

It is indifferent to

pro- fessing

faith as the noetic and

conceptual possibility

the triune God the

Spirit

in the event of revelation in creation and cul-

ture.

of the

activity

of

The

Spirit’s Work for

the Biblical Word

of

God

theology.

It repudiates

ogy,

and differentiates

becomes

It is difficult to

perceive

of the

living

in the Bible

(#35).

their distinctive

action and

The

report

stresses the crucial role of the

Holy Spirit

in mediat- ing

the revelation of God’s Word to which the

scripture

bears

witness, to

highlight

the relevance of

scripture

for

everyday

Christian life and

a biblical formalism that considers the Bible as the determinative source of Christian life and

theology,

and a funda- mentalist view of the Bible that

directly

identifies the Bible with the Word of God. Rather it

proposes

the revelation of the Word and the Spirit

of God as the determinative source of Christian life and theol-

the Bible from the revelation

Word of God in Jesus Christ

by regarding

the Bible as a witness to it. The Bible is an instrument of the

Spirit

to make the Word of God available to us and for us. “The Word of God

inscriptured

the

living

Word that

speaks by

the action of the

Spirit

of God,

because the

Spirit,

who

speaks through

the

Bible, is

the same Spirit

who was

present

in the formation of the

Scriptures”

who is the

acting subject

that

actually speaks

in the event of the revelation of God’s Word. The

report

seems to attribute this role to the Word as well as to the

Spirit.

Their

precise role needs to be

spelled

out to demonstrate

if we are to defend the doctrine of the

the

report

is indifferent about

asserting

the

precise locus of the divine Word. It is not

explicit

as to whether its divine

is

already

invested and fixed in the human word of the

in the human

subjectivity

action of the

Spirit.

In other

words,

the

report

does not

spell

out whether the action of the

Spirit merely

confirms the divine Word already existing

in the Bible or

is

a new

proposition

attested in

Scripture,

being,

which is

indispensable Trinity. Moreover,

objectivity

Bible or

newly emerging

of faith

by

the

of its

ontology in the human

subjectivity

of

and

epistemology, faith.

The

report’s

treatment of the doctrine of

Scripture

focuses on

64

11

demonstrating

of God. It does not

sufficiently

how the work of the

Spirit

makes the Bible the Word

stress the

authority

of

Scripture

for

relevance

inspiration.

It

to

everyday

issue of biblical

authority’s appears

Christian

authority

and

inspiration

Christian faith, life, and

theology,

nor does it deal with the

important

rootedness in divine

to be difficult to assert

Scripture’s

life and

theology

without a cogent argument for the divine

of

Scripture.

the crucial role of faith for the

knowledge

Word in that it does not

spell

out faith as the noetic and

conceptual

possibility

of this revelation.

Spiritual

the

Holy Spirit

for Christian

The

report

does not mention

of the revelation of God’s

Gifts

The

report

strives to

con-

The distinct value of the

report

is its statement about the

gifts

of

and ecclesial life.

present

the Reformed and Pentecostals’ common and different stands on

spiritual gifts

in a fair

way.

It makes evident the

outstanding tribution of Pentecostals to the church. Not

only

do Pentecostals

of the

extraordinary

speaking

in

tongues, prophecy, healing,

and

exorcism)

highlight

the

necessity

life, service, worship, proclamation,

al Calvinistic

spirituality

It is

praiseworthy of

evangelism

gifts

of the

Spirit (e.g.,

for Christian and

mission,

but

they

also

pro-

recapitulate

for the tradition-

today. the biblical

way

pose

these

spiritual gifts

as

important theological subjects

and issues of the church. It is unthinkable and even

outrageous

to

deny

their actual occurrence

that Pentecostals

that the traditional Reformed church has

long

denied, namely,

to

proclaim

the

gospel

not

only

with the Word but also with

signs

and wonders of God the

Spirit,

which include

the sick and

casting

out demonic

the miraculous

healing

emphasis

on

Spirit-led worship modem Christian

worship,

spirits. has revolutionized

The Pentecostal the

pattern

of

for it leads the church to move from a rigid,

formal,

and

spiritless worship

to a living,

truthful,

and

spiritual

worship.

members

actively participate

of all

All church worship

in a

way

that

cernment,

It seems that the Reformers’ doctrine of “a

priesthood believers” is

truly

realized

by

the Pentecostal movement.

in Pentecostal

truly

allows them to exercise and

express

their

spiritual singing,

dis-

and

gifts.

The decentralization

of

worship leadership

is

65

12

Reformed

minister from the

beginning from the

scriptures. confined to the

preacher’s worship.

This

is, however, which

ordinary

believers

is centered in the ordained

of the Word of God

worship

in to

speak

God’s Word

discernment.

priesthood

ditional Reformed

worship.

Moreover,

apparent

in Pentecostal churches. It is not so noticable in traditional

worship,

in which

everything

to the

preaching

The communication of God’s Word and will is

biblical sermon in the traditional Reformed

not the case in Pentecostal

are also

encouraged

and will

alongside

the ordained

preacher

in the

light

of their

spiritual

It is thus hard to

say

that the Reformers’

of all believers” is truly accommodated and realized in tra-

revelatory

gifts

of the

Spirit. Remarkably, inseparable

doctrine of “a

by stressing

their

and communicative

the

Pentecostals do not confine the means of revelation of God’s Word and will to the event of

proclamation

and communicative means of

multiple gifts

of the

Spirit. Prophecy

is one of the most

important revelatory

the

report

succeeds in

upholding

unity

of the Word and the

Spirit by implying

the second person

of the

Trinity,

the Word of

God,

as the means and content of

gift

of the

Spirit,

for the

Spirit speaks

of the Word and will of God

through

the Bible to us and for us. The Bible is the medi-

the

prophetic

um of the

Spirit

for his

prophetic Biblical

message” (#29

and

35).

It

is, however,

Spirit

is not a mere

repetition

concrete situations the

prophetic

gift

and is thus “consistent

with the

that the

prophetic

gift

of the

Rather,

it to us for our

present

vital to

recognize

of the exact word of the

past

and of the written revelation of God’s will and Word in

Scripture.

reveals and communicates its

present meaning

(#29,

34 and

47).

In

fact,

the

report presupposes

gift

as a

new,

direct revelation from God the

Spirit

to humanity, although

it does not

actually express

it in this

way.

The dif- ference in situations between the

present generation

of the exact

repetition

age

nullifies

any possibility lical revelation in current revelation.

and the biblical of the written bib-

The

report rightly implies

the freedom of the

Spirit

in this work by stating

that the

Spirit

“cannot be confined to the text of the Bible” (#35).

It leads us to think of the free

acting subject

of God the

Spirit.

of the

Spirit

as the

prophetic Speaker

is

high-

of the

Spirit’s

self-communicative revelatory quality implies

that he is not a mere

impersonal power

of

This

acknowledgement ly significant.

The

recognition

and

66

13

God,

but a self-conscious

personal subject

and

being,

for it is hard for a modern

person

to

speak

of the

Spirit’s

self-communicative and rev- elatory quality

without

admitting

his existence as a person, which is

essential for his true distinctiveness

The Pentecostal

understanding great

contribution

logical

basis for the distinctive

in the

Trinity.

of the

Spirit’s gifts

can make a

the distinctive acknowledgement

to the defense of a sound doctrine of the

Trinity, although

the

report

does not mention this. It offers a promising

personal

can be used as a hermeneutical and

conceptual

personal

existence of God the Father and the Son. The

of the distinctive

theo- existence of the

Spirit

that

basis and criterion for

sable for the sound doctrine of the

Trinity.

Pentecostals

ground

from a

pneumatological

tological

their

eschatological

being

of the

Trinity

is

indispen-

provide

its perspective.

This seems to be the

believe

great dogmatic strength

of Pentecostalism.

The

report

shows that Pentecostalism is not a mere charismati- cism that seeks

spiritual gifts

for their own sake. Pentecostals that

spiritual gifts

are

eschatological gifts

and that there is an escha-

mandate and

purpose

in the endowment of

spiritual gifts. This is to

equip

God’s

people

with the

power

of the

Spirit

to fulfill

mission which is to extend God’s

Kingdom earth before the final

day through evangelism

revival of

eschatological

thy,

for it can be a

powerful driving

The Pentecostal

growth.

In conclusion,

on

and social

engagement. urgency

is

highly

notewor- force of church revival and

the

report

does not

sufficiently develop

the trini- tarian foundation of its

christological pneumatology.

sider the

conceptual

determination

God’s

revelation in

creation,

Nor does it con- of the

ontological identity

of the

and sanctification in the

factor

contributing

to

to

Christology.

The

a

problematical

subordination pneumatological perspective ic and trinitarian

interpretation implies

a means of

overcoming traditional

Spirit

in the

Trinity

and the

acting subject

of God in the event of

redemption,

doctrine of the

Trinity.

This is the fundamental

of

pneumatology

of the

report

enables a positive

dogmat-

of God’s revelation in creation, which

the trinitarian

inconsistency

of the

Meanwhile,

it is

regret-

dogma (e.g.,

Calvin’s

theology).

table that the

report

does not

explore

the

important dogmatic impli- cation of faith as the noetic and

conceptual

in the

Word,

and in

spiritual

lation in creation,

possibility

of God’s reve-

gifts,

nor does it

67

14

ly recognizing

their

differences,

explicitly

assert the

authority

of

Scripture

from its divine

inspiration. The chief value of the

report

stems from its

great

effort to

pursue

the common

ground

between Reformed and Pentecostals while

genuine-

particularly regarding spiritual gifts. It leads us to observe that the Pentecostal view of

spiritual gifts

could

to the

positive development

contribute

ship,

mission, revival,

and

theology.

Non-denominational Pentecostal

Janet Everts Powers

Introduction

I consider

myself

an

“expert”

of Christian

evangelism,

wor-

Response

at Reformed/Pentecostal

dialogue

career

answering ques-

minister,

am

teaching

at

since I have

spent

most of

my professional

tions about

why I, a Pentecostal/Charismatic

a Reformed Church in America

college. People

I meet see almost no connection between the two traditions and want to know how I can

together intellectually

find

myself explaining

Pentecostals and the Pentecostal church to members of the Reformed

possibly

hold the two traditions ly.

So I constantly

tradition. I have even

designed

and

personal- the Reformed tradition to

a popular

freshman course which

seeks to

explain

various Christian traditions to those from different

I have learned in

my

existential

in

my

conversations with

form the foundation of this course.

especially

at

Hope College

or

my

fellow Pentecostal min- isters,

when I wonder if I will ever succeed in

explaining

religious

traditions. The

things Reformed/Pentecostal

dialogue But there are

many times, Reformed

colleagues

dition to the other.

When I first heard of Reformed/Pentecostal

knew first-hand

either tra-

the

possibility

of

a official

dialogue

I had rather mixed

feelings

about the endeavor. On the one

hand,

I knew it was

important

ditions to discuss the

many misunderstandings

discover how much

they really

had in common.

the cultural and

theological

two traditions and

suspected

that mutual

understanding

was

going

to be

very

difficult to achieve. I was

very

interested in the

for the two tra-

that divided them and

On the other hand, I barriers that divided the

and

sympathy

68

15