Book Review #2 - "An Introduction to Ecclesiology" by Veli-Matti Karkkainen

Jill Pratt
October 21, 2009
Church & Mission in a Global Context, Dr. Bolger
Book Review #2

An Introduction to Ecclesiology
By Veli-Matti Karkkainen

PART ONE: ECCLESIOLOGICAL TRADITIONS

Chapter 1 – The Church as an Icon of the Trinity: Eastern Orthodox Ecclesiology
The most striking point in the opening of this book comes in the closing paragraphs, with the statements regarding Christ and the Holy Spirit:
The Christological aspect creates the objective and unchangeable features of the church, while as a result of the pneumatological aspect there is a subjective side of the church. (24)
This is such a profound idea that would be good for all Christians to reflect on: the figure of Christ creates stability in the church but the presence of the Holy Spirit, “…communicates himself to each member of this body, creating, so to speak, many christs, the anointed ones,” (24). We can all claim to know Christ, but we cannot insist that who we know to be Christ is the same for our neighbor.

Chapter 2 – The Church as the People of God: Roman Catholic Ecclesiology
The importance of church structure appears completely absurd in this treatment, as if humans have any bearing on the Holy Spirit of God. It is clear evidence that humanity cannot grasp The Almighty, and yet we try, attempting to gain understanding through man-made systems. I will hold onto Rahner’s description that, “in the Spirit, ‘all of us ‘know’ something more simple, more true and more real than we can know or express at the level of our theological concepts,” (37).

Chapter 3 – The Church as Just and Sinful: Lutheran Ecclesiology
Luther’s idea of the members of the church being “Christs to each other,” neatly sums up our call to action in this life (48). I have never heard it so concise nor simple. My job is to be Christ in communion with the saints.

Chapter 4 – The Church as Covenant: Reformed Ecclesiology
After reading this chapter I realized that I am more in line with Luther’s ecclesiology than with Calvin’s. The idea of the church having two aspects that are “true”, one visible to God and one visible to humanity, seems inaccurate today; the church visible to humanity does not exemplify, “the authentic instrument that manifested and initiated those elected in Christ,” as it appears far from that in all its brokenness accredited to the humans running it (but perhaps I am missing some context) (52). The idea that, “Christ was offered to all through the visible church,” also come across a bit narrow, as Christ offers himself to all, freely, and all who come to him do so under vastly unique circumstances (52).

Chapter 5 – The Church as the Fellowship of Believers: Free Church Ecclesiologies
The “Free Christian Form,” sharing many similarities to the Early Church, resonates the strongest with me at this point in my spiritual journey. Not only because I feel uncomfortable with formal, (spiritual) hierarchy among believers, but also because this model necessitates accountability on the part of all believers. I have found myself completely disengaged from “doing church,” rather, I want to be the Church. Perhaps this model eliminates the need for different styles of church, because churches reflect their communities and leave room for a multitude of Christ-centered faith expressions within one setting.

Chapter 6 – The Church in the Power of the Spirit: Pentecostal/Charismatic Ecclesiologies
I am relatively inexperienced with Pentecostalism(s) and realized after reading this chapter that I should get first-hand experience with it in order to more fully understand American Christianity, as well as my own spirituality. Its emphasis on witnessing and service are logical sources from which its growth sprang, and perhaps two aspects lacking from the previous ecclesiological traditions (71).

Chapter 7 – The Church as One: The Ecumenical Movement Ecclesiologies
I found it interesting that the unity of the church is not up for discussion, but in this model is a basic belief of Christians. It is also ironic that there is disunity within the ecumenical movement. The concept of “ad extra” is also something I would like to investigate further, as it relates to Muslim-Christian dialogue (80).

PART TWO: LEADING CONTEMPORARY ECCLESIOLOGISTS

Chapter 8 – John Zizioulas: Communion Ecclesiology
Zizioulas’ belief regarding the Eucharist made a lot of sense; the church exists because of Christ, therefore it is natural that the Eucharist would be “the foundational act of the church,” (96). I also agree with and like the idea of the church always being a “local church” as it finds its wholeness through the celebration of the Eucharist (101).

Chapter 9 – Hans Kung: Charismatic Ecclesiology
Kung’s emphasis on the church looking to its origins to realign itself is an echo of what we have touched on in class. This chapter also brings hope, affirming that diversity among churches (and within the Church) is an asset, not a hindrance. It is right to recognize the significance of the one God being worshipped. Despite differences, the main focus, the one true God, remains.

Chapter 10 – Wolfhart Pannenberg: Universal Ecclesiology
Pannenberg’s quest for truth and for public theology and ecclesiology is refreshing, as he rightly acknowledges the importance of them for the layperson and daily life. I love the idea that the church is, “the anticipation of the kingdom of God,” and affirm the eschatological connection, for surely the church is the sign of the kingdom, as it is already, and not yet (117).

Chapter 11 – Jurgen Moltmann: Messianic Ecclesiology
A, “messianic and relational ecclesiology,” Moltmann’s description of the church as looking back at the history of Christ, but also forward as it points to the eschaton highlights the latter that can often be lost (127). Sometimes I forget that the church is a missionary church because of Christ’s role in the future, and not just in history.

Chapter 12 – Miroslav Volf: Participatory Ecclesiology
I was delighted to read about Volf’s standpoint and to better understand the doctrine behind the Free church model. I also didn’t realize that it was similarly aligned with the Feminist church, which in my mind has negative connotations, but when compared seems to share core strands of ecclesiology, just with an unattractive name. I also like his definition that what makes an assembly a church is its coming together in Christ’s name.

Chapter 13 – James McClendon Jr.: Baptist Ecclesiology
I have need to further explore McClendon’s idea of the church as a “narrative community,” (143). The “local church” point was hit home after reading this chapter. The connection with Judaism is also fascinating and something I had yet to explore.

Chapter 14 – Lesslie Newbigin: Missionary Ecclesiology
I completely agree with Newbigin in his assertion that mission is not a task, but it is within the very nature of the church. It is my view that perhaps this misunderstanding among Christians is one of the strongest barriers to church growth today.

PART THREE: CONTEXTUAL ECCLESIOLOGIES

Chapter 15 – The Non-Church Movement in Asia
Reading about Uchimura was exciting for me as my grandparents were missionaries in Japan and I spent several months there this year. Japanese culture is highly institutionalized, which therefore makes Uchimura’s convictions all the more intriguing.

Chapter 16 – Base Ecclesial Communities in Latin America
-“reorientation toward an emphasis on social justice” (175)
-CCB’s – Base Christian Communities
-“ecclesiogenesis” (177)

Chapter 17 – The Feminist Church
-“ownership of biblical religions” – would be given in walking away (184)
-Moltmann, importance of the experience in the body, as men and woman are image bearers of God, not just existing in the soul (186)
-“theology from the underside of history” -Gutierrez (188)

Chapter 18 – African Independent Churches’ Ecclesiology
-oral and narrative style (196)
-stronger lifestyle of community that other Western churches (197)
-African Pentecostalims, interacting with the African spirit world (201)

Chapter 19 – The Shepherding Movement’s Renewal Ecclesiology
-pastor in shepherd form, reviving of this practice
-restorationist view, leading to final revival and “eschatological consummation” (207)
-church as a visible, alternate society

Chapter 20 – “A World Church”
-emerging church→ 3rd largest movement after 1st century church and Western church (212)
-Karl Rahner’s vision
-removal of (cultural) baggage is necessary moving forward (213)

Chapter 21 – The Post-Christian Church as “Another City”
-church today holds a place in society similar to that of the early church (222)
-people longing for the past, institutions, others secularize to fit in
-the Inbreaking of the kingdom of God (224)

*Note: Chapters 1-15 go up to page 175. Interaction with chapters beyond page 175 is bulleted, as instructed by Curtis. This is the book that I chose to read in its entirety, in order to fulfill the course reading requirements. Additionally, for my own benefit when it comes to writing the paper, I abandoned the 500-word recommendation.