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Towards a Pneumatological-: Outside the “Two Lungs of the ”

Timothy Lim T.N.*

This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox- conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the ’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the breathes upon and through the Body of , reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman and . Protestant denominations, such as , Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit’s work in and among the churches together.

Keywords: Believers’ Church (Baptist and Brethren) , Evangelical Pneumato- logy, Presbyterian/Reformed Pneumatology, Pentecostal/Charismatic Renewal Pneumatology, Orthodox-Catholic Pneumatological-Ecclesiology as the Two Lungs of the Church, Pneumato- logical-Ecclesiology

Introduction This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation.1 The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the meta- phor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the Spirit’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the Holy Spirit

* Timothy Lim T.N., PhD, Adjunct Lecturer, Regent University School of , Virgi- nia Beach, VA, USA.; Tutor in , King’s Evangelical Divinity School, University of Chester, UK; Faith and Order Commission Member, Virginia Council of Churches, VA, USA. Adress: 1000 Regent University Drive, VA Beach, Virginia 23464; e-mail: timteck@ regent.edu 1 My appreciation to Dr. Gail Trzcinski for proofreading the original draft.

RES 7 (2/2015), p. 211-229 DOI: 10.1515/ress-2015-0016 Timothy Lim T. N. breathes upon and through the , reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. Recent Uses of the Metaphor Catholic ecclesiologists have used the metaphor consistently since John Paul II urged that the church “breathes with two lungs” in Ut Unum Sint (para 54) and in his address to the Catholic of Ukraine in 2001.2 The use of the two lungs metaphor for Eastern and churches is also found in retired professor, of the Pontificate Oriental Institute in Rome, Fr. Robert Taft’s address on the Petrine ministry at the 34th providence assembly of New England Jesuits at the General Congregation of the Society of Jesuits in spring 1995.3 French Dominican ’s monumental medieval retrieval of Orthodoxy in After Nine Hundred Years has contributed significantly to the reception of the Eastern churches in Vatican II’s affirmation of Orthodoxy as “sister churches” even as he states that “the Church must breathe with her two lungs!”4 The twentieth century positive reception of Orthodoxy in represents a significant shift from the 1054 mutual repudiation be- tween both communions. Even as Catholics and Orthodox still commune imperfectly, both communions also have members who repudiated the mu- tual lifting of excommunication between Paul VI and Athenagoras of Constantinople on December 7, 1965.5 Catholic perspectives today also

2 John Paul II, “Meeting with the Ukrainian Catholic Episcopate”, http://www.ewtn.com/ library/PAPALDOC/JP2UKREP.HTM (June 24, 2001), accessed February 9, 2015. 3 My examination does not address the “two lungs of the church” in Pope Benedict XVI and Pope Francis’ reference to “pro-life and social justice” (Caritas in Veritate, 2009) and “mission and justice” (Evangelii Gaudium) respectively. I will also not examine pneumatology in The Commission on World Mission and Evangelism, Together Toward Life, Geneva, WCC 2012. 4 Yves Congar, After Nine Hundred Years, New York 1959; idem, Diversity and Communion, Mystic, Connecticut 1985, p. 76; Basilio Petra, “Church with «Two Lungs»: Adventures of a Metaphor” in: Ephrem’s Theological Journal 6 (2002), p. 111-127; Finbarr Clancy, “Breath- ing with both her Lungs: Yves Congar and Dialogue with the East” in: Louvain Studies 29 (2004), p. 320-349; Frederick M. Bliss, Catholic and Ecumenical, Lanham 2007, p. 66; Pablo Ubierna, “Quelques notes sur Yves Congar et l’ecclesiologie orientale” in: Bulletin du centre d’etudes medievales d’ Auxerre, BUCEMA 7 (2013), p. 1-6. 5 The Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, “Abrogation of Excommunications of 1054,” December 7, 1965, Rome, Italy; idem, “Ecclesiological and Canonical Consequences of the

212 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” embrace the “two lungs of the church” no less because of contemporary inves- tigations into Congar’s pneumatology and ecclesiology.6 The two lungs metaphor also receives significant attention among Or- thodox theologians. Fr. George Dragas urges that “the two canonical lungs of orthodox practice” could facilitate “the recognition of the of the heterodox in the diachronic relations between Orthodoxy and Roman Ca- tholicism.”7 Dragas argues his position from the Metropolitan Chrysostom of Ephesus’s uses of and oikonomia and that of Dositheos of Jerusalem, Cyril IV of Constantinople and St. Nikodemos the Hagiorite. In another ex- ample, Jaroslav Skira investigates the two lungs pneumatological metaphor for ecclesiology in the works of Congar and the Greek Orthodox Metropolitan of Pergamon .8 The Spirit is not said to breathe through the lungs of non-Orthodox churches to the of Protestants into the Ortho- dox Church, not that Protestants seek to “return” to Oriental Orthodoxy even if some (individuals, and parishes) have rejoined the Orthodox Church.9 Reframing the Metaphor: Correcting an Ecclesiological Assumption? The use of the two lungs metaphor on ecclesiology seems to show that true churches are authenticated by validly of or-

Sacramental Nature of the Church: Ecclesial, Communion, and Authority,” Ravenna, October 15, 2007. For Orthodox critics against the Ecumenical Patriarch Bar- tholomew and Metropolitan John Zizioulas of Pergamum’s welcoming of Catholic relations, see for instance John Sanidopoulos, “The Scandal of the Orthodox-Catholic Dialogue in Cy- prus (16-23 October)”: http://www.johnsanidopoulos.com/2009/10/scandal-of-orthodox- catholic-dialogue.html (October 16, 2009), accessed February 9, 2015. 6 Elizabeth Teresa Grouppe, Yves Congar’s Theology of the Holy Spirit, Oxford 2004, p. 4; Douglas M. Koskela, Ecclesiality and , Milwaukee 2008. 7 George Dragas, “The Manner of Reception of Roman Catholic Converts into the Or- thodox Church” presented at Orthodox-Roman Catholic Dialogue in USA (1998); idem, “The Recognition of the Sacraments of the heterodox in the diachronic relations between Orthodoxy and Roman Catholicism” in: Greek Orthodox Theological Review 42:3-4 (1997), p. 569-572. 8 Jaroslav Z. Skira, “Breathing with Two Lungs: The Church in Yves Congar and John Zizioulas” in: Jaroslav Z. Skira, Michael S. Attridge (eds.), In ’s Hands, Leuven 2006, p. 283-305. 9 John H. Erickson, “The Reception of Non-Orthodox into the Orthodox Church: Con- temporary Practice” in: St. Vladimir’s Theological Quarterly41 (1997), p. 1-17; Fr. Greg- ory Rogers, “From Protestant Evangelical to Orthodox”: http://journeytoorthodoxy. com/2010/11/29/from-protestant--to-orthodox-priest-fr-gregory-rogers/ (November 29, 2010), and Fr. John A. Peck’s webpages “” and “Parish Conversion” in Journey to Orthodoxy: http://journeytoorthodoxy.com/category/clergy/ (last updated, October 24, 2013) and http://journeytoorthodoxy.com/category/mass-conversions/parish-conversions/ (last updated, February 17, 2011), accessed February 9, 2015.

213 Timothy Lim T. N. ders among other notaes of the Church. Consequently, investigations on the pneumatological dimensions of the church are lodged primarily within Or- thodox-Catholic trajectories (perhaps, unintended by these contributors). Practically, these dialogues have also been located in an Orthodox-Catholic ecumenical setting so as to manage the dialogue productively.10 I wish to register the necessity of examining the Spirit’s work outside of Catholic-Orthodox settings, even if these churches may not be able to trace clear lines of ubique, semper, ab omnibus, unbroken apostolic succession, un- like the historic churches. The self-attestations of these ecclesial communities’ allegiance to Christ as his body are sufficient grounds for investigating the ecclesiality of these bodies and in time, if validated, to receive these church- es in their respective denomination affiliations as legitimately true churches without requiring their absorption into another. More importantly, I urge that churches (and theologians) reframe pneumatological-expressions of the church accordingly, i.e., to reframe existing metaphor so as to provisionally include other Christian communities. • Pentecostals have been formulating their pneumatology and pneu- matological-ecclesiology,11 as have Anglicans, Baptists, Lutherans, Methodists, Presbyterians and Evangelicals.12

10 Presently, I am unable to comment if there was intention among these groups to delineate ecclesiality to only Orthodoxy and Catholicism in their history together. 11 E.g., Gene Mills, “The Pneumatological Ekklesia: A Comparative and Constructive Work in Contemporary Ecclesiology” in: Quodlibet Journal 4:2-3 (Summer 2002); John Christo- pher Thomas (ed.), Toward a Pentecostal Ecclesiology, Cleveland 2010; Robert P. Menzies, The Language of the Spirit, Cleveland 2010; Simon Chan, Pentecostal Ecclesiology, UK: Deo Pub- lishing 2011; Riku Tuppurainen (ed.), Pentecostal Issues, Ecclesiology and Ecumenism, Sint- Pieters-Leeuw 2011; Andy Lord, “Mission-driven Pentecostal Ecclesiology” in: International Journal for the Study of the Christian Church 11:4 (2011), p. 279-287; Robert Brian Robson, “The Temple, the Spirit and the People of the Presence of God: Examining Critical Options for a Pentecostal Ecclesiology”, Ph.D. diss., The University of St. Michael’s College, 2012. 12 E.g., review of 119 ecclesial statements in Eric William Hendry, “What is the Spirit Saying to the Churches? Toward a Contemporary Ecumenical Pneumatology”, Ph.D. diss., Duquesne University, May 2011, ch. 2, p. 84-163. See also Philip Edward Thompson, “To- ward Baptist Ecclesiology in Pneumatological Perspective” (Ph.D. diss., Emory University, 1995); Adonis Vidu, “Habits of the Spirit: Reflections on a Pragmatic Pneumatology” in: Journal of 50:1 (March 2007) p. 105-119; David Eagle, “Pneumatolog- ical-Ecclesiology and Same-sex Marriage: A Non-essentialist Approach Using the Work of Eugene Rogers and John Zizioulas” in: Conrad Grebel Review 28:1 (Winter 2010) p. 43-68; Anthony Thiselton, “The Holy Spirit: Scripture, History, Experience, and ” in: The Hermeneutics of Doctrine, Grand Rapids 2010, ch. 18; Greg Liston, “Towards a Pneuma- to-Ecclesiology: Exploring the Pneumatological Union between Christ and the Church” in: Colloquium: The Australian & New Zealand Theological Review 44:1 (May 2012), p. 31-58; idem, “The Anointed Church: Towards a Third Article Ecclesiology” (Ph.D. diss., AUT Uni-

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• Theologians of various churches seem to have given implicit recog- nition of the Spirit’s work in these churches outside of Rome and Orthodoxy (and rightly so), no less because various international and national dialogues are well into the fourth and fifth decades (e.g., Catholic-Evangelical, Catholic-Pentecostal, Catholic-Reformed) even as the churches had to respond to the global Charismatic renewal. • The Catholic Church has made progress as significant as observing the Spirit’s work in the “separated Brethren.” For instance, Catholics in the have affirmed the common shared with Reformed/Presbyterian churches.13 The Preparatory Commission for Dialogue between Anglicans and Roman Catholics has already regis- tered in 1967 Fr. Killian McDonnell’s recommendation in favour of accepting not just Anglicans but also Reformational churches “as a set of charismatic ministries standing in a different way in the apostolic succession alongside episcopal orders, and [which further] believe[d] that they should be acknowledged by the Roman Catholic Church on the principle of Ecclesia supplet and the working of the ‘’.”14 Prior to Pope Emeritus Benedict XVI’s pontification, whilst he was still Cardinal Joseph Ratzinger overseeing as the Prefect of the Con- gregation for the Doctrine of the Faith, he approved Memory and Re- conciliation (1999), which admitted Catholic faults performed against other communions.15 Furthermore, the Catholic Church no longer versity, 2013); John Kenneth Gibson, “A Pneumatological Theology of Diversity” in: Angli- can Theological Review94:3 (Summer 2012), p. 429-449; S. T. Kimbrough Jr. (ed.), Orthodox and Wesleyan Ecclesiology, Crestwood - New York 2007), chs. 4, 7, 8, and 9; Telford Work, “Pneumatology” in: Kelly M. Kapic, Bruce McCormack (eds.), Mapping Modern Theology, Grand Rapids 2012, ch. 10. 13 “These Living Waters: Common Agreement on Mutual Recognition of Baptism: A Report of the Catholic Reformed Dialogue in United States 2003-2007” (USCCB): http://www.us- ccb.org/beliefs-and-teachings/ecumenical-and-interreligious/ecumenical/reformed/upload/ These-Living-Waters.pdf, and “Common Agreement on Mutual Recognition of Baptism” http://www.usccb.org/beliefs-and-teachings/ecumenical-and-interreligious/ecumenical/ reformed/upload/OFFICIAL-Common-Agreement-on-Mutual-Recognition-of-Baptism- Roman-Catholic-Reformed-Church-Dialogue-2011.pdf (the last signature was registered on September 29, 2011), accessed February 9, 2015. 14 Anglican-Roman Catholic Consultation USA, “Anglican Orders: A Report on the Evolv- ing Context for their Evaluation in the Roman Catholic Church” (May 8, 1990): http:// www.usccb.org/beliefs-and-teachings/ecumenical-and-interreligious/ecumenical/anglican/ anglican-orders-in-catholic-church.cfm, accessed February 9, 2015. 15 International Theological Commission, Memory and Reconciliation (December 1999): http://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_ doc_20000307_memory-reconc-itc_en.html, accessed February 9, 2015.

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expresses Pope Leo XIII’s “null and void” repudiation of the Angli- can Communion, to say the least (cf., Apostolicae Curae, 1896 and contending responses from the Archbishop of Canterbury and York in Sæpius Officio, 1897). Of course, the positive turn toward Anglica- nism came about after Malines (1921-1925), Malta (1968), ARCIC (1970-1981), Dominican Fr. J. Smith’s affirmation about J.J, Hughes’ defence of the validity of the Anglican Orders in Absolutely Null and Utterly Void (1969) and Stewards of (1970), and Pope Paul VI’s endearing homily that envisioned a future Catholic embrace of Anglicans as their “ever beloved Sister” (on October 25, 1970 at the canonization of the forty Reformational martyrs of England and Wa- les), despite setbacks due to the Anglican ordination of women to the priesthood and episcopate and the alternative sexually-orientated clergies and blessing of civil union in recent decades.16 • Furthermore, the current pope’s ecumenical inclusivity has gained si- gnificant attention. On November 9, 2014, Pope Francis addressed the USCCB fall meeting at Baltimore, Maryland through Fr. Thomas Rosica, former official English language assistant to the Holy See Press Office and English language media attaché and spokesperson at the of Bishops (among Fr. Rosica’s innumerable portfolios). Fr. Rosica showed that through his commitment and homily addresses since his pontification the Holy Father intends to further the ecu- menicity of his predecessors. The movement towards Christian unity expresses an aspect of fidelity to Christ. The pope has focused on Pen- tecostals, Charismatics and Evangelicals, in addition to the Catholic Church’s standing relations with historic Protestants, no less because, as Cardinal Jorge Bergoglio previously noted, his pastoral ministry in Latin America required him to work with many groups.17 • Why then have churches not seen official and informal statements to correct the previous “two lungs” metaphor so as to be more inclusive of other communions, unless the hesitancy to revise the metaphor is unwittingly or implicitly an indication that the Catholic Church and/

16 See: “Anglican Orders”. 17 Fr. Thomas Rosica, “Fr. Thomas Rosica Addresses USCCB Committee for Ecumenical & Interreligious Affairs: New Directions in Ecumenical & Interfaith Relations in the Mind and Heart of Pope Francis”: http://saltandlighttv.org/blog/general/fr-thomas-rosica-addresses-us- ccb-committee-for-ecumenical-interreligious-affairs (November 9, 2014) and Keith Fourni- er, “Toward Big Hearted Ecumenism: Pope Francis Speaks to Lutheran Leaders and Shows Us the Way”: http://www.catholic.org/news/international/europe/story.php?id=52824 (Oc- tober 26, 2013), accessed February 9, 2015.

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or other historic communions still hold on to an unspoken assump- tion that true ecclesiality belongs to Orthodoxy and Catholicism? To hold to Orthodoxy and Catholicism as true bearers of ecclesiality would be to recede from the achievements of a century of ecumenism! • I also realize that by implication, a reformulation will invariably in- vite a reconsideration of classical criteria of ascertaining ecclesiality. I would add that a shift towards reframing the pneumatological meta- phor of ecclesiology is in step with the implicit voices/interpretation of the official Catholic position. The present official Catholic dogma (e.g., ) still maintains, without any substantial addendum or interpretative clarification, that communities outside of Rome and Orthodoxy are ecclesiologically, eucharistically, sacra- mentally and christologically deficient in substance and order (etsi defectus illas pati credimus … genuine atque integra substantia … de- fectus ordinis); however, the document also affirms that these “separa- ted Brethren… have been by no means deprived of significance and importance in the mystery of ” because “the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.”18 More importantly, reframing the metaphor will not just account for the Spirit’s many and diverse operations in and among the churches, but it will also allow the churches’ theology to better represent the ecumenical develop- ment between the churches, especially in ways that will more fully express and chart the pneumatological-christological ecclesiology of communion among the churches. Might the shift become one of many first steps towards study- ing the ecclesiology of these other churches instead of retreating to an older paradigm that these Protestant churches have no ecclesiology?19 Varieties of Pneumatology and Pneumatological-Ecclesiology This section reviews recent varieties of pneumatological-ecclesiology. I showcase Protestant sources to complement the Catholic and Orthodox

18 Mickey L. Mattox, “Catholic ‘Church,’ Lutheran ‘Community’?” in: Mickey L. Mattox, A.G, Roeber, Changing Churches, Grand Rapids 2012, p. 142-143. 19 Just because these churches/denominations do not have a substantially formulated eccle- siology – a hierarchical schema of churches with a central head, accountability, fellowship or that resembles Catholic or Orthodox ecclesiology – does not mean that these churches have no ecclesiological statements, accountability structures and sacramental expressions of their mission, fellowship and witness. Ecclesiology is as much a lived theology as it is also a doctrine.

217 Timothy Lim T. N. sources that are typically used in the two lungs metaphor.20 I limit my sources to traditions with which I have former ties or I´m currently a member in both church and professional theological societies. Pentecostal and Charismatic Perspectives Though the modern day global traces its beginnings to William Seymour and the outpouring at Azusa Street in 1901,21 paral- lel Spirit-movements before, during and after 1901 and outside of Azusa Street have been observed (e.g., Pyongyang).22 Reported phenomenological experiences of the Spirit in the church include Spirit baptism, glossolalia, manifold operations of charismata, power encounters, healing, exorcism, and deliverance ministries.23 Through the years, Pentecostalism resists in- tellectualism, denominationalism and ritualism of historic and mainstream Christianities.24 Renewal churches (classical Pentecostals, neo-Pentecostals, Charismatics, neo-Charismatics, third-waver, etc.) grow phenomenally both locally and globally after extinguishing the fires of many anti-cessa- tionist criticisms against this para-modern movement.25 Within decades of the Charismatic renewal in Catholic and churches, be- sides classical and neo-Pentecostal growth, experiences revital- ization even as the movement expands into a plurality beyond the standard denominational classifications – Alliance of Renewal Churches, Apostolic Church of Christ, , Association of Vineyard Churches, Church of God, , Embassy of God, Finished Work

20 Typical sources include Congar-Zizioulas or versions of Catholic and/or Orthodox pneu- matological ecclesiology (e.g., Frs. George Florovsky, Vladimir Lossky, Sergei Bulgakov, Tim- othy Ware, and lay-Orthodox theologian Nikos Nissiotis, et al.) or communion ecclesiology (e.g., Frs. George Tavard, Jean-Marie Tillard, Herbert Mühlen, et al.). 21 Mel Cecil Robeck Jr., Azusa Street Revival, Nashville 2006, reprinted 2010. 22 Young-Hoon Lee, “Korean Pentecost: The Great Revival of 1907” in:Asian Journal of Pentecostal Studies 4:1 (2001), p.73-83; Sung Won Yang, The Influence of the Revival Move- ment of 1901-1910 on the Development of Korean Christianity, Ph.D., diss., Southern Baptist Theological Seminary, 2002. 23 W. Paul Williamson, Ralph W. Hood, “Spirit Baptism: A Phenomenological Experience” in: Mental Health, Religion & Culture 14:6 (2011), p. 543-559; Peter D. Neumann, Pentecos- tal Experience. Princeton Theological Monograph 187, Eugene 2012. 24 Wolfgang Vondey, Pentecostalism and Christian Unity, vol. 2, Eugene 2012, p. 4, 9, 10, cf. p. 1-31. 25 Vinson Synan (ed.), Spirit-Empowered Christianity in the 21st Century, Lake Mary 2011; Allan Heaton Anderson, To the Ends of the Earth, Oxford 2013; and appreciations to the editors Vinson Synan and for the privilege to preview the essays for E21 Global Pentecostalism, Cleveland, forthcoming in 2015.

218 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church”

Pentecostals, Four Square , Harvest House International, Latter Rain, Oneness Pentecostals, United Pentecostals, Wesleyan-Holiness, Word of Faith, Word of Life, and much more.26 Renewal trajectories progress from anti-intellectualism to seeking mul- ti-disciplinary approaches to enrich their theological, pastoral, evangelistic fervours. The churches’ theological, liturgical or pastoral/practical activities are read through a pneumatologically-infused lens (or the of Acts with- in the larger biblically-inspired canon) to express what my Doktorvater Amos Yong calls, the moving of “the many and diverse tongues and manifestations of the Spirit” from a reluctant to a Pentecostal missiology and systematic theological missiology.27 The Holy Spirit is no longer regarded as the shy member or Cinderella of the .28 There is no sign of “oblivion of the Spirit.”29 Neither has the Pentecostal literature focus been solely nor dominantly on the charismas. As a result of Lutheran system- atician ’s examination of matter, person and force (or force-field), Eugene Rogers Jr.’s post-material (post-embodied) investigation of pneumatology in After the Spirit (2005) and Jürgen Moltmann’s post-war systematic interface of the Spirit with human experience in The Spirit of Life (2001) and The Church in the Power of the Spirit (1993) – each engaging the Charismatic phenomenon in their respective ways – have spurred Pentecostal/ Charismatic explorations of the Spirit beyond the miraculous. Recent renewal pneumatological investigations have interfaced with cosmology, divine action, disability, quantum sciences, the Christian life, Christian ecumenism, inter- religious dialogue, , ecol-theology and public policy, just to name a few.30 The manifold and complex trajectories of the movement’s theol- ogy in Amos Yong’s introduction of Renewing (2014) could not have been foreseeable in the antecedent renewal systematics of J. Rodman

26 R.G. Robins, Pentecostalism in America, Santa Barbara 2010, ch. 4; Cephas N. Omen- yo, “New Wine in an Old Wine Bottle? Charismatic Healing in the Mainline Churches in Ghana” in: Candy Gunter Brown (ed.), Global Pentecostal and Charismatic Healing, Oxford 2011, p. 240-241. 27 Amos Yong, The Spirit Poured Out On All Flesh, Grand Rapids 2005; idem, The Missiologi- cal Spirit, Eugene, 2014. 28 G.J. Sirks “The Cinderella of Theology: The Doctrine of the Holy Spirit” in: Harvard Theological Review L:2 (1958), p. 77. 29 Bradford E. Hinze, D. Lyle Dabney (eds.), Advents of the Spirit, Milwaukee 2001. 30 E.g.., Wolfhart Pannenberg, , trans. Geoffrey W. Bromiley, vol. II, Grand Rapids 1994, p. 59-135; Jürgen Moltmann, The Spirit of Life, Minneapolis 1992, reprinted 2001); idem, The Church in the Power of the Spirit, Minneapolis 1993; Eugene F. Rogers Jr., After the Spirit, Grand Rapids 2005; F. LeRon Shults. “Current Trends in Pneu- matology” in: Spirit and Spirituality, Copenhagen 2007, p. 20-38.

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Williams and Clark Pinnock.31 I have not even mentioned the renewal bibli- cal contributions of , Graham Twelftree, Robert Menzies, Roger Stronstad, William Menzies, et al. All in all, the fivefold interpretation of Christ as Savior, Sanctifier, Baptizer, Healer and Soon-Coming King, with the Pentecostal spirituality, spirit-baptism and spirit-focused argued by Steven Lands, Frank Macchia and William Faupel among many others have distinctively carved out space for Pentecostal/Charismatic of the Spirit at work in and through the church in ways that no longer mirror their ancestral evangelical-type systematic theological treatments.32 The glob- al Pentecostal/Charismatic renewal in Africa, Asia and Latin America adds to the already widening complexities of studying the movement’s theology, grassroots-practice, and liberation and socio-political engagements. Presbyterian Perspectives Historically, Reformational churches have paid more attention to the written Word and sacraments of the church instead of the inner experience of the Spirit because of the Radical Reformers’ legacy of persecuting the “En- thusiasts” or the “pre-Pentecostal” Spirit-followers of the Anabaptists.33 This trajectory of controversial reactions against Spirit-movements gets drummed into Presbyterian-DNA so much so that its reactive approach is seen again in the eighteenth and nineteenth centuries when Presbyterians repudiate many revival movements (e.g., , Methodists, Holiness, , Great Awakenings, Welsh revival, etc.) including the revivalism traced to its own American Presbyterian Charles G. Finney: the revival manifestations are perceived as disorderly and making false claims against the closed canon of Scripture and thus are assessed to be contrary to the true marks or works of the Spirit. Ironically, of course, Presbyterians in their early history and in seventeenth century Scottish history have emerged from fires of revival, as evident in the spark ignited by and John Knox or flames fanned by John Welch, Robert Bruce, et al., with reports of prophecy and miracles

31 J. Rodman Williams, Renewal Theology, Grand Rapids 1996; Clark Pinnock, A Flame of Love, Downers Grove 1999; A. Yong, Renewing Christian Theology,Waco, Texas 2014. 32 Veli-Matti Kärkkäinen, “Pneumatologies in Systematic Theology” in: Allan Anderson, Michael Bergunder et al. (eds.), Studying Global Pentecostalism, Berkeley 2010, p. 223-244; Steven J. Lands, Pentecostal Spirituality, Cleveland 2011; Frank Macchia, Baptized in the Spirit, Grand Rapids 2006; William Faupel, The Everlasting Gospel, Sheffield 1996. 33 Alasdair Raffe, The Culture of Controversy, Woodbridge 2012, p. 63-176; Barry W. Ham- ilton, “The Corsicana Enthusiasts: A Pre-Pentecostal Millennial Sect”: http://acc.roberts.edu/ NEmployees/Hamilton_Barry/THE%20CORSICANA%20ENTHUSIAST1%202.htm, accessed February 11, 2015.

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(not just expository but foretelling of the future of certain men and society as God had revealed to them, and the exercise of healing ministry as God would do through them).34 Also, it is from the Puritan Congregationalist Jonathan Edwards, whose roots trace back to the Reformed tradition, that the First in Northampton, Massachusetts received its patron against the Presbyterians and Baptists who repudiated the movement. Edwards’ em- pirical study of believers’ encounter of the move of God in A Faithful Narra- tive of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton (1737), The Distinguishing Marks of a Work of the Spirit of God (1741) as well as his guidelines on discerning true and false claims to the Spir- it’s work in Religious Affections (1746) remain instructive today.35 Whether it be the progressive-liberal Presbyterians who were reacting to Schleiermacher’s subjective turn or the conservative Dutch neo-Calvinistic Reformed legacies of Abraham Kuyper and Herman Bavinck’s turn to political structures, or the American conservative Old School Princeton Reformed orthodoxy of , Louis Berkhof, Benjamin Warfield and Gresham Machen which wid- ened the divide between the sacred and the secular, it is clear that Reformed theology seeks to be grounded in Scripture, reason, and scholarship. Apart from the Nicea formulation against the Montanists, the pneumatomachoi, or the 1054 struggle, Reformed perspectives on pneumatology were dis- cussed only insofar as they illuminate , soteriology and , and with an almost cessationistic bent that added or expanded nothing.36 The twentieth century Neo-orthodox Reformed dogmatist ’s exposition of the Spirit in the Christian life is an exception, even as his Church Dogmatics is so thoroughly that at the end of his life, he wished that he had started with pneumatology (which left his students, Jurgen Moltmann and Frank Macchia, to turn Barth’s program on its head).37 I can only allude to a few items in the literature now and then instead of covering sufficiently the 229 global denominational members of The World Communion of Reformed Churches.

34 Keith Edward Beebe, “Touched by the Fire: Presbyterians and Revival” in: Theology Mat- ters 6:2 (March/April 2000), p. 1-8; Dean R. Smith, “The Scottish Presbyterians and Cove- nanters: A Continuationist Experience in a Cessationist Theology” in: Westminster Theological Journal 63 (2001), p. 39-63. 35 E.g., Gordon T. Smith, The Voice of Jesus, Downers Grove 2003, p. 47, 53-57, 116. 36 James E. Loder, W. Jim Neidhardt, The Knights Move, Colorado Springs 1992, p. 26-31. 37 Karl Barth, The Holy Spirit and the Christian Life, trans. R. Birch Hoyle, Louisville 1993; Wilson Varkey, The Role of the Holy Spirit in Protestant Systematic Theology,London 2011, ch 6; Frank Macchia, “Systematic Theology and the Kingdom of God” in: Christopher A. Stephenson (ed.), Types of Pentecostal Theology, Oxford 2013, p. 59-81.

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Lest anyone think that the Reformed traditions today have no desire to connect scholarship, theology and church practice with pneumatology, the misperception should be corrected. Presbyterians today have seen a resurging interest in pneumatology whilst maintaining the ecclesia semper Reformanda est principles of , sola fidei and in their theology, wor- ship and practices.38 The contemporary resurgence differs from its nineteenth century mis-association of pneumatology with psychology found in the works of Doddridge or the strong/aggressive cessationistic attacks in Benjamin Warf- ield’s Counterfeit Miracles (though contemporary Reformed cessationist voices are still found in works by R.C. Sproul, Jon Ruthven, et al.).39 In a com- parative study of Reformed pneumatology with Pentecostal pneumatology, Myung Yong Kim approves John Hesselink’s evaluation: Pentecostals anchor pneumatology more narrowly and myopically on the supernatural and on the individual dimensions than Reformed’s broader and wider interests to locate the cosmic, creational, preservational, restorative, spiritual/sacramental and guiding work of the Spirit in church, society and human history.40 She also agrees with Presbyterian theologian Lewis Mudge’s analysis that Reformed pneumatology tends to eclipse pneumatological discussions in the Reformed doctrine of soteriology and thus may not do justice to the Spirit, the continu- ous manifestations, miracles, mission and the diakonia.41 Interestingly howev- er, Kim’s slightly dated evaluation of Reformed trajectories does not hold up to the many recent creative and constructive contributions on pneumatology and pneumatological-ecclesiology in the Pentecostal/Charismatic traditions. The Reformed pneumatological framework, unlike Pentecostal/Charis- matic trajectories, is narrower in its focus. Christopher Ganski’s pneumatolog-

38 Brad Long, Paul Keith et al., Growing Churches in the Power of the Holy Spirit, Grand Rap- ids 2009; PC(U.S.A.), Office of Theology and Worship, “What Does It Mean to be Spiritual in the Reformed Tradition or The Holy Spirit in Reformed Theology,” Pastor Theologian Consultation November 19-22, 2013 and a range of pneumatological explorations with Cor- nelius van der Kooi of Vrije Universiteit Amsterdam at the Annual Warfield Lectures of the Princeton Theological Seminary, March 31 to April 3, 2014. 39 Olive M. Griffiths, Religion and Learning, Cambridge 1935, reprinted 2011, p. 85; Philip Doddridge, A Course of Lectures on the Principal Subjects in Pneumatology, Ethics and Divin- ity, edited by Andrew Kippis, 1794, vol. 1 (Clarke, 1763), rpr., Whitefish 2009, p. 11; Jon Ruthven, On the Cessation of the Charismata, Sheffiel 1993. 40 Myung Yong Kim, “Reformed Pneumatology and Pentecostal Pneumatology” in: Wallace M. Alston, Michael Velker (eds.), Reformed Theology, vol. 1, Grand Rapids 2003, p. 170-189; I. John Hesselink, “The and the Reformed Tradition” in: Donald K. McKim (ed.), Major Themes in the Reformed Tradition, Grand Rapids 1992, p. 377-385. 41 M. Y. Kim, “Reformed Pneumatology”, p. 174-175; Lewis Mudge, One Church, Catholic and Reformed, Philadelphia 1963, p. 68.

222 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” ical agency of embodiment in the conforms to Eugene Roger Jr.’s claim (see earlier section) that classical pneumatology has been expressed in embodied or corporeal forms.42 Hyung-Chul Yoon’s study affirms that even as Reformed pneumatology typically follows either a creation-centred approach (e.g., Kuyper and Moltmann) or a redemptive-centered approach (e.g., Cal- vin and Barth), contemporary theological movements have gravitated towards bringing the Spiritus Creator (or Spiritus vivificans) and Spiritus Redemptor (or Spiritus sanctificans) together towards a constructive confluential model of cosmic, trinitarian, relational and pluralistic-realistic dimensions, thereby contributing to a pneumatological witness in ecclesial setting.43 Reading Re- formed Michael Horton’s The Christian Faith (2011), one does not see the expansive or creative recognition of the scope of the Spirit’s work. That said, at the least, Horton provides a chapter on pneumatology (ch. 17) unlike the Princeton-Theological-Seminary-trained Canadian United Church of Christ systematician Douglas John Hall’s monumental 3-volume contextual system- atic theology for the North American context, which did not even have a chap- ter on the Spirit (with pneumatology subsumed under other theological loci)!44 The concept of general and in Reformed thought enables a clear Presbyterian delineation of the Spirit’s distinguishing work in creation and salvation unlike the confluent treatment of pneumatolo- gy and sacramentality in both Catholic and Orthodox discourses on the Spirit in the Church. Evangelical Perspectives As a widely diverse movement, feeds from mainline Protestant denominations and non-denominational churches even as Pu- ritanism, , the Great Awakening and revivalism have been major historical antecedents to the contemporary movement. Contemporary Evan- gelicals include Baptists, Holiness-Pentecostals, Nazarenes, historic and/or

42 Christopher Ganski, “Spirit and Flesh: On the Significance of the Reformed Doctrine of the Lord’s Supper for Pneumatology”, Ph.D., diss., Marquette University, 2012. 43 Hyung-Chul Yoon, “The Work of the Spirit in and Creation: A Theological Evaluation of Influential Reformed Views”, M.Th. diss., University of Stellenbosch, Decem- ber 2008. In other words, there is need to account for the contextuality that the various Reformed pneumatology has developed: Calvin and Barth in their struggle with Catholicism, Radical or liberal and Moltmann and Welker with the plural, ecumenical, relational-oriented, ecological and postmodern contexts. 44 Michael Horton, The Christian Faith,Grand Rapids 2011, ch. 17; Douglas John Hall, Thinking the Faith,Minneapolis 1991; idem, Professing the Faith, Minneapolis 1993; idem, Confessing the Faith, Minneapolis 1998; David B. Lott (ed.), Douglas John Hall, Minneapolis 2013.

223 Timothy Lim T. N. mainline churches (e.g., Anglicans, Methodists, Presbyterians, and United Church of Christ) to grassroots’ assemblies, although not all in these denominations consider themselves to be part of the movement.45 Some develop pneumatology from multiple ecclesial identities. For instance, Fuller Theological Seminary’s Evangelical systematician Veli-Matti Kärkkäinen the- ologizes from three ecclesial homes: Lutheran, Evangelical, and Pentecostal.46 Even after more than half a century, the convergence of Evangelicalism and Pentecostalism still raises debates on the Spirit’s ongoing manifestation: An- glican theologian John Taylor calls the Spirit, The Go-Between God, Baptist systematician embraces a moderate openness to the Spirit’s continual revelation today, Gary Tyra weaves a practical-theological missio- logical synthesis of Charismatic and Evangelical emphases together, and Cal- vinist pastor-theologian John MacArthur calls the modern day manifestation, Charismatic Chaos and Strange Fire.47 And because they share historical roots in revivalism and activities, Evangelical pneumatology typically focus on the person and work of the Spirit, with emphasis on spirituality, spiritual gifts and the varied re- sponses on the miraculous manifestations of healing, deliverance and power encounters. Perspectives range from cessationism, moderate and non-cessa- tionism even as scholars have been welcoming a wider (and less-polemical) range of readings.48 Observers can hardly miss the centrality of the Spirit’s connection with and sanctification in Evangelicals’ portrait of the life of discipleship in the literature: Puritan John Owen’s The Holy Spirit, Calvin’s frequent mention of the Holy Spirit in The Institutes of the Christian Religion (though Calvin never did write a treatise on pneumatology per se), D.A. Carson’s The Showing of the Spirit (1996), Max Turner’s The Holy Spirit and Spiritual Gifts in the and Today (1998) Wayne Grudem’s The Gift of Prophecy in the New Testament and Today (2000), Donald Bloesch’s The Holy Spirit (2005), and Graham A. Cole’s He Who Gives Life (2007).49

45 Anthony L. Chute, Christopher W. Morgan et al. (eds.), Why We Belong, Wheaton 2013; and http://www.wheaton.edu/ISAE/Defining-Evangelicalism/Pentecostalism, accessed 1 Jan 2015. 46 V.-M. Kärkkäinen, The Holy Spirit, Westminster 2012; idem, in: A. Yong (ed.), Toward a Pneumatological Theology, Lanham 2002. 47 Wayne A. Grudem (ed.), Are Miraculous Gifts for Today?, Grand Rapids 1996; John V. Taylor, The God-Between God, London 2004; Gary Tyra, The Holy Spirit in Mission, Downers Grove 2011; John F. MacArthur, Charismatic Chaos, Grand Rapids 1993, idem, Strange Fire, Nashville 2013. 48 Johnson T. K. Lim (ed.), Holy Spirit, Singapore 2015. 49 Augustus Nicodemus Lopes, “Calvin, Theologian of the Holy Spirit: The Holy Spirit and the Word of God” in: Scottish Bulletin of Evangelical Theology 15:1 (Spring 1997) p.

224 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church”

Evangelical contributions emphasize the work of the Spirit in moving a person to respond to God’s initiative. The Spirit convinces a sinner to re- pent of , invite Christ into his/her heart, and embrace “the new life in Christ.” With the born-again experience, one receives a new life, which would be characterized by liberation from past sinful habits, by fruitfulness and by sanctification. A believer faces the tension of persecution and preservation as well as the reality of human fallibility and the glorious resurrection hope with the Spirit empowering and edifying the believers’ continual discipleship and witness in the community of believers. Brethren and Baptist Perspectives Baptists, Brethren, and Anabaptists do not exactly share the same church identity and they do not all share the same characteristic emphasis on peace and non-violence. I grouped them together for this pa- per because they share not only the Trinitarian faith with an emphasis on Christology, but they also share the “Believers’ Church” identity/heritage that is concretely anchored in an ecclesiology that holds five primary ele- ments: the separation of church from a state/nationally coerced gathering of believers (at least historically known as state-controlled church); the priest- hood of all believers; the voluntary, autonomous gathering of believers in a local church (as locus for the Spirit’s work in the church and for the church to be a non-political witness of God’s order and as outpost of divine reign); believers’ baptism (as opposed to ); and the symbolic view of the Lord’s Supper (i.e., the elements of the bread and wine do not become Christ’s literal body and blood or presence but are a symbolic memorial meal).50 They are also connected because of their common radical reforma- tional history that is distinct from the European Reformation (Lutherans and Presbyterians) and the English Reformation () although some Baptist churches may trace their roots to either a strict European Cal- vinist lineage or an Armenian lineage; both Calvinistic Baptists and Arme- nian Baptists share a common historical root in the English (e.g.,

38-49; John Owen, The Holy Spirit, The Banner of Truth, 1998; D.A. Carson,The Showing of the Spirit, Grand Rapids 1996; Max Turner, The Holy Spirit and Spiritual Gifts in the New Testament Church and Today, Peabody 1998; Wayne Grudem, The Gift of Prophecy in the New Testament and Today, Wheaton, 2000; Donald G. Bloesch, The Holy Spirit, Downers Grove 2005; Graham A. Cole, He Who Gives Life, Wheaton 2007. 50 Paul Basden, David S. Dockery (eds.), The : Essays on the Believers´ Church, Nashville 1991; Myron S. Augsburger, The Robe of God, Scottsdale 2000; J. Denny Weaver, Becoming Anabaptist, Scottsdale 1987, 2005; Peter L. Tie (ed.), Restore Unity, Recover Identity, and Refine Orthopraxy, Eugene 2014.

225 Timothy Lim T. N. of John Smyth, et al).51 At least one Brethren denomination (Brethren in Christ Church in the U.S.) claims roots to both Pietistic Moravians and German Baptists.52 The denomination finds its his- torical identity in Pietism and .53 The separate category here also acknowledges that some Anabaptists, Mennonites and Brethren do not consider themselves to be Evangelicals,54 just as some Baptists are not affili- ated with Evangelicalism and the Reformed faith.55 In Anabaptist pneumatology such as held by the Pilgrim Marpeck, the Spirit empowers believers to follow closely Christ’s commands, faith and eth- ics.56 As the Anglican (later, founder of ) explains in “The Spirit of Bondage and of ” (1746), it is from the Holy Spirit that transformation occurs in a believer’s life, thereby enabling one to follow Christ and his commands.57 Wesley’s experience of the Spirit’s inward witness of direct spiritual sensation or perceptible inspirational encounter58 when he declared, “my heart was strangely warmed” occurred when he was listening to the evangelical preaching of the eighteenth century Moravian Brethren witnesses. Writing about the Holy Spirit in the church, the twentieth centu-

51 Donald F. Durnbaugh, The Believers’ Church,Eugene 2003. 52 Brethren in Christ Church in the U.S., “History”: http://www.bic-church.org/about/his- tory.asp, accessed February 14, 2015. 53 “History of the Church of the Brethren”: http://www.brethren.org/about/history.html, accessed February 14, 2015. 54 Predating the Reformation, the Anabaptists, Mennonites, and Brethren normally dis- tinguish themselves from Evangelicals more strongly than the Baptists or Presbyterians. See: Delbert L. Wiens, “Mennonite Brethren: Neither Liberal nor Evangelical” in: Direction 20:1 (1991), p.67-71; Greg Camp, “Hermeneutics: A Case Study for Evangelical/Anabaptist Re- lations” in: Direction 20:1 (1991), p.96-104. These differ from historians (James Davison Hunter), theologians (Robert E. Webber), and minority of Anabaptists who would locate Anabaptists with American Evangelicalism, due to their shared Pietist, Dispensational, and other heritages. See: Richard Kyle, “The Mennonite Brethren and American Evangelicals: An Ambivalent Relationship” in: Direction 20:1 (1991), p.26-37; Jared Burkholder, David Cra- mer (eds.), The Activist Impulse, Eugene 2012; Eric A. Kouns, “For the Sake of the Kingdom” in: Evangelical Anabaptist Fellowship resource (2000), http://www.eaf.net/a-call-1.html; Ed Stetzer, “Who are Anabaptist?” in: Christianity Today (April 30, 2014), http://www.christi- anitytoday.com/edstetzer/2014/april/anabaptists.html?paging=off, accessed January 2, 2015. 55 Joseph W. Cunningham, John Wesley’s Pneumatology, Aldershot 2014. One can also intro- duce here the multi-volume contributions of University of Durham professor James D.G. Dunn, who is also a minister of the Church of Scotland and a Methodist local preacher, on the Spirit. 56 J. D. Weaver, Becoming Anabaptist, p. 210. 57 J. W. Cunningham, Wesley’s Pneumatology, p. 71. 58 J. D. Weaver, Becoming Anabaptist, p. 210.

226 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” ry Brethren president of Emmaus School (Oak Park, Illinois) William MacDonald (1917-2017) urges that believers should be “sufficiently elastic to allow Him [the Spirit]” to “do as He pleases.”59 The Spirit becomes quenched when “in the interests of good order, the freedom of Spirit is summarily sup- pressed in the church” and when “the rulers of the church became a class entirely apart from ordinary members, and all exercise of spiritual gifts for the building up of the church was confined to them…. or it is sometimes said, the custodians of the grace and truth of .”60 Confining the Spirit, like extinguishing the ascetic pneumatological pulse of the Spirit in re- forming inner lives,61 will ultimately “impoverish the church” especially when protests have to be staged against the authorities.62 It brings to mind Church of the Brethren Lauree Hersch Meyer’s reflection on pneumatology for the Commission on Faith and Order, National Council of in USA in October 24-25, 1985: because of the sociological expression of Christology, churches must “relinquish ‘our’ place and open ourselves to the incarnate experience of others’ places and contexts” even as churches must seek to transcend “the confines of particular faith expressions.”63 As Meyer explains, Brethren’ “existential concern for the Holy Spirit does not center in agreement over explicating the third article of the so much as in discern- ing how our various communions are enlivened by God’s Spirit.”64 The Spirit expresses itself through the church’s witness, social justice, and in their public life and ministries. In recent years, Baptists have shown increasing interest in the Spirit in the Church. For instance, the Eighth Baptist International Conference on

59 William MacDonald, “The Holy Spirit in the Church”,http://www.plymouthbrethren. org/article/522 (February 7, 2005), accessed February 13, 2015. 60 W. MacDonald, “The Holy Spirit in the Church”. 61 Thomas L. Humphries Jr., Ascetic Pneumatology From John Cassian to Gregory the Great, Oxford 2013. 62 W. MacDonald, “The Holy Spirit”. He explicitly states that “the Montanists of the second century, the heretical sects of the , the Independents and Quakers of the English Commonwealth, the lay preachers of Wesleyanism, the Salvationists, the Plymouthists, and the Evangelistic associations of our own day” are “in various degrees the protest of the Spirit, and its right and necessary protest.” While one need not follow MacDonald to affirm every reform movement in Christian history as the Spirit’s work of reforming the church, his point of expecting the unexpected from the Spirit is worth receiving, especially in our time when churches have far too many established protocols and guidelines for discernment, even as I would also affirm the validity of guidelines for discerning the Spirit. 63 Lauree Hersch Meyer, “Reflections on Pneumatology in the Church of the Brethren Tradition” in: Theodore Stylianopoulos, S. Mark Heim (eds.), The Spirit of Truth, Brookline 1986, p. 159-170, esp. p. 160. 64 L. H. Meyer, “Reflections on Pneumatology”, p. 161.

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Theological Education at Ocho Rios, Jamaica, June 28-30, 2013, examined how the worldwide Baptist family may keep in step with the many perspec- tives on pneumatology, on social justice and education, beyond the historic and biblical investigations. A few months prior, a Baptist examiner, Jeffrey Luchun, lamented that the Southern Baptist Convention’s disengaged inter- est with the Holy Spirit resulted in their followers not knowing how to flow with the indwelling power of the Holy Spirit to live a truly Christian life.65 While James M. Hamilton Jr.’s God’s Indwelling Presence (2006) and Michael Haykin’s The Empire of the Holy Spirit (2010) may not have the same depth of treatment as the late United Methodist and Evangelical systematician Donald Bloesch’s The Holy Spirit (2005) or the seminary-level introductory Christian Theology by Baptist Millard Erickson, Haykin’s concise biblical, historical and spiritual treatment already complements Hamilton’s biblical exposition for a moderately lay-readership more than Erickson’s seminary preparation vol- ume.66 More importantly, like Evangelical theological-hermeneutician Adonis Vidu’s inquiry of a post liberal, post-Wittgensteinian pneumatic turn in the pneumatological-ecclesiology of Reinhard Hütters’s Suffering Divine Things (2000),67 Baptist theologians are returning to a probing of the Spirit’s work in the interiority of individual and community in ways that medieval spirituality would not have envisioned. The turn to the Spirit in the Church in contem- porary Baptist theology may be a contemporizing of Baptist Edgar Mullins’s Axiom of Religion (1908). Without necessarily following Mullins’ segregation of religious experience sharply into science, philosophy and religion, it may be possible to retrieve the “competency of the soul in religion” – to seek the inner workings of the Spirit in the human heart, in the cause of denomina- tional unity and peaceful witness with society – with non-theological inquir- ies of human experience as complementary tools.68 From the review above, albeit too abbreviated, the pneumatological insights found in the Believers’ Churches would offer critique to the institu-

65 Jeffrey Luchun, “Forecasting Baptist Pneumatology”, http://www.examiner.com/article/ forecasting-baptist-pneumatology (November 8, 2012), accessed February 13, 2015. 66 Donald G. Bloesch, The Holy Spirit, Downers Grove 2005; James Hamilton Jr., God’s Indwelling Presence, Nashville 2006; Michael A.G. Haykin, The Empire of the Holy Spirit, Mountain Home 2010; Millard J. Erickson, Christian Theology, 3rd ed., Grand Rapids 2013, part 9, chs. 39-41. 67 A. Vidu, “Habits of the Spirit”, p. 105-119; Reinhard Hütters, Suffering Divine Things, Grand Rapids 2000. 68 E.Y. Mullins in: C. Douglas Weaver (ed.), The Axiom of Religion, Macon 2010; Albert Mohler Jr., “E.Y. Mullins: The Axioms of Religion”,http://www.albertmohler.com/2009/07/16/e-y- mullins-the-axioms-of-religion/ (July 16, 2009), accessed February 14, 2015.

228 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” tionalized pneumatology found in Catholic-Orthodox dialogues. The Spirit cannot be contained in human systems even as the Spirit chooses humans and the Church as mediums for expressing and effectuating the vision of Christ in obedience to the Father, with results that often surpass human idealization or imagination. The only thing that can be expected of the Spirit is that the Spirit remains unpredictable even as the Spirit does not contradict revealed revelation. An Alternative Metaphor? The Spirit breathes life. And as the Giver of Life, the Spirit also con- stitutes the Church that Christ has instituted.69 When theologians use the metaphor of lungs to speak about the Church breathing through two lungs, the inference is a theological one: the life of the church is a result of the Holy Spirit’s continual work of gathering the regenerated (and repented) into the community and of witnessing through these believers. However, the cur- rent metaphor falls short by failing to acknowledge Christ’s body outside of the Catholic and/or Orthodox communions that the Spirit operates in and through. Unwittingly, the two lungs metaphor of the Spirit’s work in the Or- thodox and Catholic traditions has constricted and alienated Protestant com- munities from the churches’ shared ecumenicity. It would seem that using the two lungs metaphor does not serve the ecclesiological purposes of envisioning an ecumenical ecclesiology. In this paper, I have also provided a preliminary mapping of the pneumatological contributions of other Christian churches. May I invite the theological community to assist in reframing or reconceptu- alising a more appropriate physiological or anatomic metaphor for the Spirit’s work in and among the churches together?

69 Y. Congar, I Believe in the Holy Spirit, 3-volumes-in-1-volume, New York 1997.

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