Our Lutheran Church in Encounter with the Charismatic Movement

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The edited volume, *Jeg tror på den hellige ånd. Vår lutherske kirke i møte med den karismatiske utfordring* (I Believe in the Holy Spirit, Our Lutheran Church in Encounter with the Charismatic Movement), published in 1982 with a foreword by Lars Østnor, compiles essays stemming from a 1981 continuing education course hosted by the theology faculty in Oslo. This collection systematically addresses pressing theological and practical questions raised by the burgeoning charismatic renewal within Scandinavian churches, particularly in Norway. Featuring contributions predominantly from the Oslo theology faculty, alongside notable scholars like Bishop Gunnard Lislerud and Professor Emeritus Regin Prenter from Århus University, the volume undertakes a comprehensive examination of Lutheran pneumatology in dialogue with charismatic phenomena, maintaining an irenic and thoughtful tone throughout. The exploration commences with a foundational sermon by Professor Ivar Asheim on Haggai 2:1-5, which surveys the Holy Spirit’s role within the Christian community. Professor Regin Prenter’s initial article, “Den Hellige åndes gjerning i kirken” (The Holy Spirit’s Work in the Church), provides a general study of Lutheran pneumatology, specifically addressing the perceived dichotomy between spirit and ecclesiastical order. Prenter proposes a Trinitarian framework to navigate this tension, arguing against setting rigid boundaries on the Holy Spirit’s activity. A significant contribution comes from missiologist Tormod Engelsviken in “Fellestrekk og skillelinjer innen den karismatiske bevegelse i Norge” (Similarities and Differences Within the Charismatic Movement in Norway). Engelsviken identifies two primary categories within the Norwegian charismatic landscape—the Lutheran *tendenz* and the Pentecostal—noting their shared emphasis on initiatory experience, personal testimony, and a “restoration” motif, while highlighting critical differences in conversion processes and their ecumenical implications, often reinforced by a tendentious biblical hermeneutic. The volume further delves into scriptural and historical perspectives on the Spirit. Edvin Larsson’s “Åndsdåp og ‘åndes fylde’ i nytestamentlig perspektiv” (Spirit Baptism and Spirit Filling in New Testament Perspective) interprets the Spirit’s role in New Testament literature through missiological and ecclesiological lenses, particularly concerning Pauline writings. Martin Synnes, in “‘…med Ånd og kraft som bevis,’ Forkynnelse i ord og tegn” (‘With Spirit and Power which Prove,’ Proclamation Word and Deed), examines Old Testament texts to provide a backdrop for a careful exegesis of select Pauline passages on proclamation and manifestation. Oskar Skarsaune’s “Ånden som gjør levende. Om Den Hellige Ånd i Oldkirkens tro og liv” (The Spirit Which Enlivens. On the Holy Spirit in Primitive Church Faith and Life) extends this historical analysis through the Apostolic Fathers and Irenaeus, underscoring the Spirit’s pivotal role in creation, new creation, and the life of the early church community. Subsequently, Bishop Lislerud’s “‘…ikke en kamp mot kjøtt og blod….’ Menigheten og åndskampen” (‘We struggle not with flesh and blood…’ Community and Spiritual Warfare) shifts the focus to contemporary challenges, discussing “spirit possession” within African, Asian, and Norwegian religious contexts. The collection then addresses direct contemporary spiritual experiences and their theological implications. Prenter’s second article, “Taler Gud direkte i dag’? Profeti – åpenbaring – kall – ledelse” (Does God Speak Directly Today? Prophecy, Revelation, Vocation, Leading), affirmatively discusses categories of direct divine communication, provided they are validated within the community context. Ole Modalsli’s “Opplevelsen i kristenlivet” (Experiences in Christian Life) broadens the scope to include general Christian experiences of the Word, sin, and grace, alongside specific charismatic manifestations such as Spirit filling, glossolalia, healing, and deliverance, offering correctives to both charismatic and traditional Lutheran emphases. The final article, Kjell Olav Sannes’ “Bot eller seier? Det kristne liv i lys av korssteologi og herlighetsteologi” (Penalty or Victory. The Christian Life in Light of the Theology of the Cross and Prosperity Theology), critically examines the dichotomy between traditional Lutheran *theologia crucis* and the *theologia gloriae* prevalent in some charismatic circles, advocating for an approach that thoughtfully integrates valid elements from both traditions. Overall, *Jeg tror på den hellige ånd* stands as a scholarly and significant contribution to the ongoing dialogue between historical established churches and the charismatic interpretation of Christian life and praxis. The inclusion of biographical information for each author and comprehensive bibliographies at the close of each article further enhances its academic utility. The reviewer notes that while the volume effectively addresses the theological and practical dimensions of charismatic renewal, a dedicated chapter chronicling the historical development of the charismatic movement within the Norwegian Lutheran Church would have provided a more complete contextual understanding for readers.