Korean Reformed Response

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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