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450
Book Reviews
Veli-Matti Kärkkäinen,Hope and Community: A Constructive Christian Theology for
the Pluralistic World, volume 5 (Grand Rapids, Michigan: Eerdmans, 2017). 592 pp.
$50.00 paperback.
Veli-Matti Kärkkäinen, well-known for producing a variety of widely read the- ological textbooks, concludes with this fifth volume his ambitious systematic theology endeavoring to be global, contextual, and engaged with other major living faiths. The previous volumes approach the topics of Christ and Recon- ciliation, Trinity and Revelation, Creation and Humanity, and Spirit and Salva- tion respectively. This final volume discusses the questions concerning Hope and Community, in their diverse interdisciplinary and interfaith contexts. How- ever, whoever expects the book simply to repackage a traditional discussion of eschatology and ecclesiology should be ready for a surprise. Volume five is a fit- ting finale for a reconstructing of the traditional idea of “systematic” theology on a scale that seeks its equal.
A significant premise of the entire series is the choice to start from a post- foundationalist approach rather than from “certain” theological founda- tions. While Kärkkäinen is intimately aware of the debate surrounding the rejection of foundationalism in each of his volumes, his heartfelt desire is that “theology should break out from its self-made limitations and become truly interdisciplinary and also interfaith sensitive” (xvii). What he envisions is a constructive theology of many foundations grounded in the distinctive witness of different traditions and resisting a foundationalism which denies Christianity an integrative, dialogical, inclusive, and hospitable vision (see Christ and Reconciliation, 1–33). And yet, Kärkkäinen’s work is undoubtedly also foundational in its insistence on starting with Christology (vol. 1), a trini- tarian unfolding of the divine economy (vol. 2), a divine creation (vol. 3), and a soteriological affirmation (vol. 4), leading to a final consummation (vol. 5).
Volume five is surprising in that the book does not end with a discussion on the eschaton but on community. Different from tradition, the book presents in two parts, first, a conversation on eschatology, and second, ecclesiology.The ten chapters of part one discuss the role of the “end” in the natural sciences, in the witness of religions, in the image of the Trinity, the notion of a new creation, the resurrection, the value of nature and the environment, justice, eternal sal- vation, and the final consummation. In part two, a further ten chapters present a global and pluralistic challenge to traditional ecclesiology, the ideal of com- munity in the religions and in the image of the Trinity, an ecumenical image of the church, the plurality of communions, as well as the missional nature of the church with its implications for sacraments and liturgy, charismatic and
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diaconal ministry, unity, and hospitality. The book ends with an epilogue to the series.
Kärkkäinen’s commitment to marry his Pentecostal and Lutheran particu- larities with a pluralistic vision should be of particular interest to Pentecostal readers, some of which inclined to agree with his inclusivist, universal, and fallibilistic approach to theology but others likely critical of the postfounda- tional, interfaith, and interdisciplinary agenda. Arguably, Pentecostalism is a complex global and pluralistic movement that exemplifies the ideal test case for Kärkkäinen’s project. The chief question Pentecostals are asking at this time is perhaps how to articulate their own theological witness and whether they possess a genuine theological narrative. Kärkkäinen himself advocates elsewhere (correctly in my opinion) that such a narrative framework may be found in the so-called full gospel. This commitment to a shared theological storygroundedin thebiblical narrativeraisesquestionsabout the overallnarra- tive framework necessary for his own pluralistic theology. If the many tongues of Pentecost reflect a pluralistic witness and yet also an ecumenical harmony precisely because the Pentecostal theological witness emerges from a single theological story, what is the narrative for a constructive Christian theology in a pluralistic world?The answer will likely be that there are many narratives that each must be appreciated, discerned, and appropriated for the constructive theological task. And yet, must this pluralistic narrative web not be presented within a particular framework or plot that allows for the integration of differ- ent voices? Kärkkäinen himself seems unsure of the plot in the end and admits that “there was no dogmatic reason” for his order of theological topics, “and it could have been otherwise as well” (484)—thus beginning with revelation and the Trinity, or with the Spirit and salvation, before speaking of Christ and reconciliation. Pentecostals may even suggest (and have done so) that the dis- cussion of eschatology, chosen for this final volume, should be first, because it penetrates and directs what we say about everything else.
While volume 5 does present eschatology before ecclesiology, there is no dedicated discussion on how the two parts relate to one another, how the end influences the Christian community, and how exactly the church is therefore an eschatological fellowship. The obvious choice would have been to present eschatology as a core element of the ecclesiality and mission of the church, which is directing the community forward and beyond itself into the world. Sacraments, liturgy, and charismatic ministry are then eschatologically moti- vated; plurality and hospitality are held together by the hope in the destiny of creation. For Pentecostals, this may be sufficient reason to make this volume the start of the series. To be sure, the connections are there, especially in the way Kärkkäinen connects traditional eschatological teachings with the diverse
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concerns for communion, justice, and responsibility. The discussion of these elements, as in all other volumes, is exemplary, dense, ambitious, and demand- ing. It is a joy to feel provoked by different discussions from disciplines and voices that have not entered the traditional theological conversation thus far. Kärkkänen’s work is a trailblazer for a new way of doing theology. And yet, what remains unclear in this pluralistic constructivism is, when we let all speak, how do we bring all the contributing voices into the Christian story? Does a plu- ralistic vision indeed have a single theological narrative? How is that narrative grounded in the biblical story? And how do we integrate others into that partic- ular narrative framework? Answers may have to wait for those who will build on the “foundations” of Kärkkäinen’s extensive proposal. But for the prolific author himself, I suggest a sixth volume for the series, which perhaps should have been first:Gospel and Method.
Wolfgang Vondey
University of Birmingham, Birmingham, United Kingdom [email protected]
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