Veli-Matti Kärkkäinen

The trinitarian doctrines of Jürgen Moltmann and Wolfhart Pannenberg in the context of contemporary discussion

The purpose of this chapter is to discuss the contributions to trinitarian thought of the Reformed theologian Jurgen Moltmann and the Lutheran Wolfhart Pannenberg. To treat them together with regard to the content of their trinitarian theologies is justifiable because in spite of all their differences, these two German theologians both echo and have shaped nearly all the key themes of the doctrine of the Trinity in contemporary theology. In order to orient the reader to the context and background of these two trinitarian theologies as well as the state of current discussion, a list of key themes follows here: Following Barth and Rahner, both Moltmann and Pannenberg seek to ground the Trinity in revelation and salvation history rather than in abstract speculation. Therefore, Rahners Rule – beginning with oikonomia (Gods actions in history) to speak of theologia (who and what God is) – has become a standard principle. Again, following both Rahner and Barth, the “turn to history” has become one of the contemporary canons of trinitarian reflection. The “turn to history” has made reflection on the relationship between the economic and immanent Trinity a focal issue. Contrary to tradition, threeness is taken for granted, while the unity of God becomes the challenge. Consequently, eschatology has risen to a new position of appreciation in trinitarian theology. Because of the turn to the social analogy under the leadership of Moltmann, the “practical” implications of Trinity are being discussed in a fresh way.

Are Pentecostals Oblivious to Social Justice? Theological and Ecumenical Perspectives

Pentecostals, who are known for aggressive mission work, are often accused of being indifferent to social needs of the people to whom they proclaim the gospel. Even though Pentecostals have not had a viable theology of social concern until recently, their mission work has always included care of physical and social needs. The extended ecumenical dialogue between the Roman Catholic Church, especially the fourth phase (1990–1997) that focused on mission and social justice, has given the Pentecostals an opportunity to reflect on the relationship between proclamation and social justice. This article discusses the recent attempts of Pentecostal theologians and the Catholic-Pentecostal dialogue to construct a theology of social concern.1

Pentecostal Theological Education in a Theological and Missiological Perspective

Abstract While Pentecostals have been busy in building Bible schools and more recently theological seminaries and other institutions of higher learning, they have paid little or no attention to the theological basis of their education. Usually theological education follows the precepts and standards of Evangelical and other Conservative traditions. This essay seeks to reflect on the distinctively Pentecostal features of Pentecostal theological education, ask some critical questions concerning the ways Pentecostals have borrowed categories, lessons, and even materials from other movements, as well as provide some constructive thoughts towards a more authentic expression of Pentecostal training in academic settings.

Trinity and Religions: On the Way to a Trinitarian Theology of Religions for Evangelicals

A new paradigm is emerging in the Christian theology of religions, namely a trinitarian approach to other religions. Taking a critical look at existing proposals, this article argues that Trinity is the uniquely Christian resource for interfaith dialogue and provides needed guidelines for dialogue that helps avoid the typical fallacies of pluralisms and exclusivistic attitudes.

Spirit(s) in Contemporary Christian Theology: An Interim Report of the Unbinding of Pneumatology

The contribution of the present chapter to this interdisciplinary, intercultural, and interreligious reflection on the loosing of the spirit(s) comes from the resources and perspective of systematic/constructive theology. The chapter seeks to discern and critically assess the state of Christian pneumatology in the beginning of the third millennium, in order to, first, diagnose its promise and omissions, and, second, help locate the current volume’s contributions in the wider matrix of theology. Two foundational insights guide my investigation. First, there are exciting and exhilarating developments under way that point to what can be regarded as nothing less than the transformation of Christian pneumatology. Second—here comes the bad news!—it seems to me that by and large “mainline” Christian pneumatologies are still imprisoned in what may be called a “unitive” pneumatology, that is, they only speak of one spirit, the Spirit of God, and leave out of consideration other spirits, powers, energies. What is needed could be called a “plural” pneumatology: it is mindful of the meaning, role, and effects of other spirits vis-a-vis, along with, and as opposed to the Spirit of God.

Pentecostal theology of mission in the making

While Pentecostals are known for productive and widespread mission work, theological reflection has not kept up with praxis. In recent years, however, a number of leading Pentecostal theologians have started to reflect on key issues such as what are the underlying motifs and distinguishing features as well as urgent challenges facing Pentecostal mission, social concern and relation to other religions, among others. This essays attempts to offer a state‐of‐art critical survey based on English speaking literature at the international level.

The Pentecostal Movement in Finland

Abstract suomi kuuluu maailman luterilaisimpiin mahin, sillä nykyisinkin noin 87% kansasta kuuluu luterilaiseen kirkkoon. Helluntailaiset ovat suurin vapaiden kristittyjen ryhmä: suomenkielisiä seurakuntia oli vuoden 1996 lopussa 223, jäsenmäärän ollessa 46.300. Ruotsinkielisä helluntaiseurakuntia oli samaan aikaan 32 ja jäseniä 2.700. Suurin paikallisseurakunta on Helsingin Saalem, vuoden 1997 lopussa 3.169 jäsentä Helluntaiherätys tuli Suomeen 1900-luvun alussa norjalaisen metodistipastorin Thomas B. Barrattin myötä. Karismaattinen herätys kosketteli alkuvuosina luterilaisen kirkon ohella monia vapaita kirkkoja, mutta jo 1920-luvun alussa perustettiin ensimmäiset helluntaiseurakunnat. Kasvu on ollut melkoisen tasaista vuosikymmenien aikana, suurimmat heratykset koettiin sotien jälkeen. 1970-luvun lopulla parantaja-evankelista Niilo Yli-Vainion kautta kanavoitunut herätys sai laajaa julkisuutta Luonteenomaista Suomen helluntaiheratykselle on ollut voimakas halua pitäytyä Raamatun tekstiin opinmuotoilussa. Vieläkään ei ole käytettävissä mitään kattavaa opillista muotoilua. Kaikkein tunnusomaisin piirre, ei pelkästään Suomen vaan laajemminkin koko Skandinavian helluntailaisuudelle, on ollut paikallisseurakunnan itsenäisyyden voimakas korostus. Paikallisseurakuntaa johtaa vanhimmisto, johon palkattu saarnaaja yleensä kuuluu yhtenä jäsenenä. Vanhimmisto vastaa kollektiivisesti seurakunnan kaikinpuolisesta johtamisesta. Mikaan elin ei voi asettua paikallisen seurakunnan yläpuolelle. Esimerkiksi vuosittain pidettävät Talvipäivät, seurakuntien saarnaajien ja vanhimpien yhteinen foorumi, ei ole päätösvaltaa Käyttävä elin vaan suosituksia antava keskusteleva kokous. Sekä suomenkieliset että ruotsinkieliset seurakunnat ovat synnyttäneet vuosikymmenien kuluessa lukuisia järjestöjä palvelemaan seurakuntia: esimerkiksi raamattuopisto, yhteinen lehti- ja kustannustalo sekä sosiaalista työtä tekeviä järjestöjä. Vuosittaiset kesäkonferenssit, jotka kokovat enimmillään jopa 35.000–40.000 juhlavierasta, ovat ainutlaatuisia tapahtumia kansainväliselläkin tasolla. Lähetystyö on ollut niinikään leimallista molemmille helluntaiherätyksille Suomessa. Ensimmäiset helluntailähetti lähetettiin jo 1912. Kasvu on ollut nopeaa. Tänäpäivänä suomenkielisiä lähetyssaarnaajia on 450 kaikilla mantereilla, 44 eri maassa. Monipuolisen julistustyön ohella tehdään myös mittavaa sosiaalista työtä lasten, orpojen ja nmiden heikompiosaisten keskellä. Vuosittain pidettävät lähetyskonferenssit kokoavat suuren joukon lähetystyäntekijöitä, seurakuntien vastuunkantajia ja viime vuosina myös enenevässä määrin nuoria. Myös lähetystyon keskipisteenä on paikallisseurakunta. Seurakunta valitsee lähetit ja tukee heitä taloudellisesti. Suomen Vapaa Ulkolähetys ja sen apuna toimivat monet lähetysjärjestöt (esim. Hyvän Sanoman Radio ja Avainsanoma) ovat paikallisseurakuntien lähetysryötä tukevia järjestöjä. Abstract Finland är ett av de mest lutherska länderna i världen, eftersom circa 87 prosent av befolkningen hör till den lutherska kyrkan. Pingstvannerna är den störstä frikristliga gruppen: i slutet av år 1996 fanns det 223 finskspråkiga församlingar, och deras medlemantal var 46.300. Pä samma tidpunkt fanns det 32 svenskspråkiga församlingar. Deras medlemantal var 2.700. Den störstä lokalförsamlingen ar Helsingfors Saalem, som hade 3. 169 medlemmar i slutet av år 1997. Pingströrelsen kom till Finland i början av 1900-talet till följd av den norske metodistpastorens Thomas B. Barrats verksamhet. Den karismatiska väckelsen berörde utom den lutherska kyrkan ochså många frikyrkor, men redan i början av 1920-talet grundades de första pingstförsamlingarna. Tillväxten har varit relativt jämn under decenniernas lopp. De största väckelserna upplevdes efter andra världskriget. Den väckelse som kanaliserades genom helbrädgagöraren och evankelisten Niilo Yli- Vainio väckte stor uppmerksamhet. En kraftig önskan att hålla fast vid Bibelns text vid formulering av lärän har varit känneteckande för den finska pingströrelsen. Även i dug finns saknas en omfattande trosbekannelse. Mest utmärkande inte ändast for den finska utan ochså for den skandinaviska pingströrelsen har varit en stark betoning på lokalförsamlingarnas självständighet. Lokalförsamlingen leds av äldstebroder samt vanligtvis en anställd pastor som hör till äldstekaren. Äldstekaren har ett kollektivt andligt lederskap i församlingen. Något utomstående organ kan inte diktera lokalförsamlingens funktion och verksamhet. T. ex. de årliga sk. Vinterdagarna (Talvipäivät), det gemensamma forumet för pastorer och äldste, är inte ett beslutför organ utan ett möte som ger rekommendationer. Både finsk- och svenskspråkiga församlingar har under årtiondens lopp gett upphov till åtskilliga organisationer som tjänar församlingarna: t. ex. en bibleskola, ett gemensamt tidskrifts- och bokforlag och organisationer som gör socialarbete. Den årliga sommarkonferensen som församlar 35.000–40.000 deltagare, är ett unikt evenemang även ur internationellt perspektiv. Missionsarbete är ochså kanneteckande för de både finska pingströrelserna. Den första pingstmissionaren sändes redan år 1912. Tillväxten har varit snabb. I dag finns det 450 finskspråkiga missionärer i alla världsdelar, i 44 olika länder. Vid sidan av förkunnelsen gör man en omfattande arbete bland barn, föräldralösa och andra vanlottade människor. Den årliga missioinkonferensen församlar ett stort antal missionärer, församlingarnas ansvarspersoner och i sista åren även mer och mer ungdomar. Centrum för missionsarbete är lokalförsamlingen. Församlingen väljer missionärerna och stöder dem ekonomiskt. Suomen Vapaa Ulkolähetys (“Den Finska Fria Missionsförbundet”) och många andra missionsförbund (t.ex. Hyvän Sanoman Radio och Avainsanoma) är organisationer som stöder lokalförsamlingarnas missionsarbete

Loving Father, Embodied Son, and Life-Giving Spirit: The Trinitarian Narrative and Liturgical Experience

Since I am not a liturgist nor a homiletical scholar but rather a systematic and ecumenical theologian, let me mention at the outset that I am intentionally holding on to my theologian’s hat. The main aim of this essay is simple and straightforward: I wish to lay out as clearly as I can the basic trinitarian logic and narrative that undergirds and funds all of Christian life, but particularly prayer and liturgical life. This base is the trinitarian narrative that can be found in the New Testament and that was formulated doctrinally in later Christian tradition. Rather than seeking to produce anything new or novel, my hope and prayer is that this short writing may inspire all pastors, liturgists, and the faithful in an ever-deepening devotion to the Father, Son, and Spirit. Liturgy is deeply Trinity-formed. One of the defining insights in contemporary trinitarian theology is that we ascend from concrete history of salvation and God’s overall creative, preserving, redeeming, and perfecting works, on to the knowledge of the Father, Son, and Spirit. As finite and sinful humans, we do not have direct access to the knowledge of God. Rather, we can observe the wonderful deeds of the Lord throughout the created order, particularly in God’s salvific acts. Comparing notes with the biblical revelation, the highest source of knowledge of God, we may say something economic rather than abstractly philosophical about God. The Reformed Karl Barth rightly intuited that the Bible points to ‘‘the life of God Himself turned to us, the Word of God coming to us by the Holy Spirit, Jesus Christ.’’ This same insight was reached in the common ecumenical statement by Roman Catholics and Lutherans: ‘‘What God has done for the salvation of the world in Jesus Christ is transmitted in the gospel and made present in the Holy Spirit. The gospel as proclamation of God’s saving action is therefore itself a salvation event.’’ Liturgy and prayer is the place to present that Gospel of Christ. Liturgy is the arena in which the proclamation and sacramental acts reflect the triune nature of One God who manifests Godself as Father, Son, and Spirit.

“Epistemology, Ethos, and Environment”: In Search of a Theology of Pentecostal Theological Education 1

Abstract The purpose of this essay is to take a theological look at Pentecostal theological education at the global level. While dialoguing widely with various current and historical discussions of the theology of theological education, particularly with David Kelsey of Yale University, the essay urges Pentecostals to negotiate an epistemology that corrects and goes beyond both modernity and postmodernity. The essay also urges Pentecostals to negotiate several seeming opposites such as “academic” versus “spiritual” or “doctrinal” versus “critical.” The final part of the essay offers Pentecostals some advice and inspiration from the reservoirs of the long history and experience of non-Pentecostal theological institutions.

‘The Leaning Tower of Mission in a Postmodern Land’ Ecumenical Reflections on Pentecostal Mission in the After-Edinburgh World

Following the Edinburgh meeting? I took a trip with my wife touring widely in Southern Europe. One of the monuments my wife always wanted to photograph is the famous leaning tower in Pisa, Italy. What struck me about this tower is that it seems to be leaning in all directions. From whichever angle you are looking at it, it is leaning! Allow me to use that metaphor as the lens through which I seek to offer reflections on Pentecostal-Charismatic mission and spirituality in relation to the Edinburgh process and in the context of the emerging postmodem consciousness not only on the Old Continent but also beyond, globally. My basic contention is that in many ways Pentecostal mission and spirituality is leaning in certain directions familiar to the emerging postmodern consciousness. I think ecumenically and theologically it is critical to acknowledge that but, at the same time to be aware of the fact that, similarly to the famous tower, Pentecostalisms position is far from fixed. It may also end up in opposite directions and often has. The topic of postmodernity of course reminds us of the vast differences between the original mission meeting in Edinburgh and its centennial celebration.3 As is routinely mentioned, these differences include the