Abstract
This chapter seeks to clarify the nature and scope of God’s involvement in the making of community. Two major approaches seem to be at the forefront of the contemporary ecclesiological conversation. The first approach—imitatio Trinitatis—focusses on the concept of church as an image or icon of the triune God. The second approach—participatio Trinitatis—examines the relationship between Trinity and church in terms of the believer’s participation in the divine life as unveiled in history, with an emphasis on dynamic personal interaction, indwelling and sharing, both among the believers and with God. Upon assessing the main proposals, prospects and limitations of these two Trinitarian approaches, this chapter recommends the participatio Trinitatis approach as a more promising methodological route for Adventists to pursue in their ecclesiological construction. According to this participatory vision, the ecclesially constitutive, Spirit-mediated activity of God in Christ is seen as a pivotal factor in determining the shape and orientation of believers’ common participation in him.
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Notes
- 1.
Most contemporary theology (especially theological anthropology and Trinitarian ecclesiology) is based on the following premises: To know ourselves, we need to know God, or—to know God, we need to know ourselves. While both of these two approaches are used in contemporary ecclesiology, the imitatio Trinitatis approach seems to favour the first type of theological discourse when defining the nature of church. See Faith and Order Commission, “Christian Perspectives on Theological Anthropology,” Faith and Order Paper no. 199 (2005). https://www.oikoumene.org/en/resources/documents/commissions/faith-and-order/v-theological-anthropology
- 2.
For instance, Zizioulas defines the church as ‘a set of relationships making up a mode of being, exactly as is the case of the Trinitarian God’. John D. Zizioulas, “The Doctrine of the Holy Trinity: The Significance of the Cappadocian Contribution,” in Trinitarian Theology Today: Essays on Divine Being and Act, ed. Christoph Schwobel (Edinburgh: T. & T. Clark, 1995), 27. In other words, the church is a ‘reflection’ of God’s relational way of being. See John D. Zizioulas, “The Church As Communion,” St Vladimir’s Theological Quarterly 38, no. 1 (1994): 7, http://www.svots.edu/ (Publisher’s URL:); http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLA0000877902&site=ehost-live
- 3.
MacDougall, More Than Communion: Imagining an Eschatological Ecclesiology, 76.
- 4.
In this process, one should resist the temptation to juxtapose these two communio approaches automatically, as if they were mutually exclusive or contradictory theological proposals. The divide goes much deeper than a standard theological differentiation between immanent and economic Trinity—as if one of these aspects could ever exist in isolation.
- 5.
John (or Jean) D. Zizioulas’s most notable works include: Jean Zizioulas, The Eucharistic Communion and the World (London; New York: T & T Clark, 2011); Jean Zizioulas and Gregory Edwards, The One and the Many: Studies on God, Man, the Church, and the World Today, 1st ed., Contemporary Christian thought series (Alhambra, CA: Sebastian Press, 2010); Jean Zizioulas and Douglas H. Knight, Lectures in Christian Dogmatics (London; New York: T. & T. Clark, 2008). Table of contents only http://www.loc.gov/catdir/toc/fy0906/2009294133.html; Jean Zizioulas and Paul McPartlan, Communion and Otherness: Further Studies in Personhood and the Church (London; New York: T. & T. Clark, 2006); Jean Zizioulas, Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop During the First Three Centuries (Brookline, MA: Holy Cross Orthodox Press, 2001); Zizioulas, Being as Communion: Studies in Personhood and the Church.
- 6.
The following sources are foundational for understanding Ratzinger’s approach to communio ecclesiology: Benedict, Church, Ecumenism, and Politics: New Endeavors in Ecclesiology (San Francisco: Ignatius Press, 2008); Joseph Ratzinger, Pilgrim Fellowship of Faith (San Francisco, CA: Ignatius Press, 2005); Joseph Ratzinger, Called to Communion: Understanding the Church Today, trans. Adrian Walker (San Francisco: Ignatius Press, 1996); Joseph Ratzinger, Introduction to Christianity (San Francisco, CA: Ignatius Press, 1990); Joseph Ratzinger, The Open Circle: The Meaning of Christian Brotherhood, trans. Glen W.A. Doeple (New York: Sheed and Ward, 1966); James Massa, “The Communion Theme in the Writings of Joseph Ratzinger” (unpublished doctoral thesis, Fordham University, 1996).
- 7.
The following primary sources are indispensable for understanding Volf’s version of communio ecclesiology: Volf, After Our Likeness: The Church as the Image of the Trinity; Miroslav Volf, Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Nashville: Abingdon Press, 1996); Miroslav Volf, “The Trinity is Our Social Program: The Doctrine of Trinity and the Shape of Social Engagement,” Modern Theology 14, no. 3 (1998); Miroslav Volf, “The Church as a Prophetic Community and a Sign of Hope,” European Journal of Theology 2, no. 1 (1993): 9–30.
- 8.
For a more thorough critical and comparative analysis of the concept of koinonia in the writings of these three authors, see Tihomir Lazić, “KOINONIA: A Critical Analysis and Comparison of Koinonia within Joseph Ratzinger’s, John Zizioulas’s and Miroslav Volf’s Versions of ‘Communion Ecclesiology’”(Master of Arts in Theology MA Thesis, University of Wales Lampeter, April 2008). The next section of this book will briefly highlight some of the most important conclusions of my MA research project. An electronic version of this dissertation can be found at: http://n10308uk.eos-intl.eu/eosuksql01_N10308UK_Documents/Dissertations/Lazic.pdf
- 9.
Lazić, “Koinonia,” 95–96.
- 10.
Lazić, “Koinonia,” 100–01.
- 11.
For a more detailed analysis of the inadequacies of the Imitatio Trinitatis approach, see Lazić, “Koinonia,” 104–09.
- 12.
This kind of reasoning operates within a classical Platonic and Neo-Platonic philosophical framework, which is closely accompanied by an underemphasis on the fundamental discontinuity existing between divine and human realities. Adventists, along with many other Christians, would find this claim irreconcilable with some of their basic theological hypotheses. Lazić, “Koinonia,” 122–27.
- 13.
Doyle, Communion Ecclesiology: Vision and Versions, 15.
- 14.
For a lucid critical analysis of various weaknesses in one of the foremost expressions of the imitatio Trinitatis approach, as expressed by an Eastern-Orthodox theologian, John Zizioulas, see Edward Russell, “Reconsidering Relational Anthropology: A Critical Assessment of John Zizioulas’ Theological Anthropology,” International Journal of Systematic Theology 5, no. 2 (July 2003): 169–86; Travis E. Ables, “Being church: a critique of Zizioulas’ communion ecclesiology,” in Ecumenical Ecclesiology: Unity, Diversity and Otherness in a Fragmented World, ed. Gesa Elsbeth Thiessen, Ecclesiological Investigations (London: T. & T. Clark, 2009). A critical evaluation of Volf’s approach is presented in Kevin J. Bidwell, “The Church as the Image of the Trinity”: A Critical Evaluation of Miroslav Volf’s Ecclesial Model, West Theological Monograph Series (Eugene, OR: Wipf & Stock, 2011).
- 15.
Most traditions have dealt with this issue under the rubric of the church’s infallibility or holiness, most expressively present in the papal office, or Magisterium, or the public doctrinal consensus of the community as a whole. The exact nature and extent of this infallibility is still the subject of an on-going discussion. As in previous centuries, this issue seems to remain somewhat divisive. Further details are provided in Lazić, “Koinonia” 104–09.
- 16.
Lazić, “Koinonia,” 108–09.
- 17.
Volf, After Our Likeness: The Church as the Image of the Trinity, 228–29.
- 18.
See article no. 2 in “Dei Verbum.”
- 19.
Gregory J. Liston, The Anointed Church: Toward a Third Article Ecclesiology (Minneapolis, MN: Fortress Press, 2015), 12–14.
- 20.
See article no. 1 in Dogmatic constitution on the Church: Lumen gentium, solemnly promulgated by His Holiness, Pope Paul VI on 21 November 1964 (Boston: St. Paul Editions, 1965).
- 21.
Gary D. Badcock, Light of Truth and Fire of Love: A Theology of the Holy Spirit (Grand Rapids, MI: W. B. Eerdmans, 1997), 101.
- 22.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 5–6.
- 23.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 257; D. Lyle Dabney, “Starting with the Spirit: Why the last should now be first,” in Starting with the Spirit, ed. Stephen K. Pickard and Gordon R. Preece (Hindmarsh, Australia: Australian Theological Forum, 2001).
- 24.
The best expression of his synthesis can be found in Fiddes, Participating in God: A Pastoral Doctrine of the Trinity.
- 25.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 29.
- 26.
Dramatic theology, according to Healy, ‘takes the perspective of a participant in the drama, of one who lives entirely within the movement of the play. It displays the tensive and conflictual nature of Christian existence, reflecting in its very form the on-going dramatic struggle that constitutes discipleship’. Healy, Church, World, and the Christian Life: Practical-Prophetic Ecclesiology, 53–54.
- 27.
Healy explains: ‘Epic theology steps out of the drama to take an external, spectator’s perspective upon the completed play. The epic horizon can be seen especially in the church documents, catechisms, and those large-scale systematic theologies in which the Christian life is laid out as a whole, as if nothing further needs to be done or known. By distancing itself from the confusions of the struggle, epic theology is able to develop a “tidy” account of Christian doctrine.’ Healy claims that while this kind of approach may be useful for certain purposes, it has evident drawbacks ‘if it becomes the sole form of theological discourse’. It ignores and dissolves the tensions inherent in our existence as Christians and that present themselves in overly ‘static’ and ‘essentialist’ terms. See Healy, Church, World, and the Christian Life: Practical-Prophetic Ecclesiology, 54.
- 28.
Healy’s practical-prophetic ecclesiology draws heavily on the theodramatic theory of Hans Urs von Balthasar. See Hans Urs von Balthasar, Theo-Drama: Theological Dramatic Theory, 5 vols. (San Francisco: Ignatius Press, 1988). The metaphor of drama is also used in Robert W. Jenson, Systematic Theology: The Triune God, vol. 1 (New York: Oxford University Press, 1997), Book, 75. http://search.ebscohost.com/login.aspx?direct=true&db=nlebk&AN=151124&site=ehost-live
- 29.
For further elaboration of this epistemological thesis within the Adventist context, see Fernando L. Canale, “A Biblical Epistemology for Adventist Scholarship?” (4th Symposium on the Bible and Adventist Scholarship, Riviera Maya, Estado Quintana Roo, Mexico, The Foundation for Adventist Education; Institute for Christian Teaching; Education Department—General Conference of Seventh-day Adventists, March 16–22, 2008).
- 30.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 5–6; John A. Beck, ed., Zondervan Dictionary of Biblical Imagery (Grand Rapids, MI: Zondervan, 2011).
- 31.
The most comprehensive list of all NT metaphors for the church is found in Minear, Images of the Church in the New Testament.
- 32.
Janet Martin Soskice, Metaphor and Religious Language (Oxford: Oxford University Press, 1985). Publisher description http://www.loc.gov/catdir/enhancements/fy0635/85220647-d.html
- 33.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 258.
- 34.
Sinn, The Church as Participatory Community: On the Interrelationship of Hermeneutics, Ecclesiology and Ethics.
- 35.
Sinn, “Hermeneutics and Ecclesiology,” 588–89.
- 36.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 30.
- 37.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 30.
- 38.
This is Fiddes’s summary of Karl Barth’s view, expressed in Karl Barth, Church Dogmatics, I/I, p. 430.
- 39.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 30.
- 40.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 33.
- 41.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 33.
- 42.
Alan Torrance sums up this transforming of a community and its language as the creating of both ‘doxological and semantic participation’ in God. See, for instance, Alan J. Torrance, Persons in Communion: Trinitarian Description and Human Participation (Edinburgh: T. & T. Clark, 1996), 356–62.
- 43.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 5–9.
- 44.
This is Fiddes’s summary of Karl Barth’s view, expressed in Karl Barth, Church Dogmatics, I/I, p. 430.
- 45.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 30.
- 46.
Jürgen Moltmann, The Church in the Power of the Spirit: A Contribution of Messianic Ecclesiology (London: SCM Press, 1977), 291–300.
- 47.
See the introductory paragraphs of Lumen Gentium and Dei Verbum.
- 48.
See Moltmann, The Church in the Power of the Spirit: A Contribution of Messianic Ecclesiology, 198; Lawler and Shanahan, Church: A Spirited Communion.
- 49.
The phrase encompasses ‘all Christians at all times’ and is used to indicate the temporal dimension of the church’s oneness. See Jenson and Wilhite, The Church: A Guide for the Perplexed, 66.
- 50.
By emphasizing the spatial dynamics of the church’s oneness, the phrase refers to ‘all Christians everywhere’. Jenson and Wilhite, The Church: A Guide for the Perplexed, 66.
- 51.
Miroslav Volf, thus, claims: ‘The Spirit unites the gathered congregation with the triune God and integrates it into a history extending from Christ, indeed, from the Old Testament saints, to the eschatological new creation.’ Volf, After Our Likeness: The Church as the Image of the Trinity, 129. Ernest Skublics also claims: ‘The organic unity is the work of the Holy Spirit, who is the common life principle.’ Skublics, Aspects and Implications of Communion Ecclesiology, 22.
- 52.
This sentence is a translation of the Latin phrase ubi Spiritus Dei, illic Ecclesia, et omnis gratia. See Irenaeus, Haer. 3.24.1.
- 53.
The term pneuma-dynamic is borrowed from John H. Coe, “Beyond Relationality to Union: Musings Toward a Pneumadynamic Approach to Personality and Psychopathology,” Journal of Psychology and Christianity 18, no. 2 (1999): 109–28. Coe uses this term when referring to ‘the dynamics between the human spirit and the Holy Spirit … and how these dynamics interface with our human relationships’ (p. 10). The term is appropriated and modified further by Allison, Sojourners and Strangers: The Doctrine of the Church, 353.
- 54.
Allison, Sojourners and Strangers: The Doctrine of the Church, 353. Ernest Skublics affirms that ‘the Church is in principle a creation of the Holy Spirit: a spiritual organism, in which the members participate in the life of Christ, through the operation of the Holy Spirit’. See Skublics, Aspects and Implications of Communion Ecclesiology, 20. For other significant contributions to this emerging topic, which also encourages an exploration of the interplay between the Spirit and the church, see Michael Green, I believe in the Holy Spirit, I believe no 1 (Grand Rapids, Mich.: Eerdmans, 1975); Anthony C. Thiselton, The Holy Spirit—in Biblical Teaching, Through the Centuries, and Today (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2013); Karl Rahner, The Spirit in the Church (New York: Seabury Press, 1979); Thomas C. Oden, Life in the Spirit, 1st ed., Systematic Theology (San Francisco: HarperSanFrancisco, 1992); Clark H. Pinnock, Flame of Love: A Theology of the Holy Spirit (Downers Grove, Ill.: InterVarsity Press, 1996); Sinclair B. Ferguson, The Holy Spirit, Contours of Christian theology (Downers Grove, Ill.: InterVarsity Press, 1996).
- 55.
A.J. Conyers, God, Hope, and History: Jürgen Moltmann and the Christian Concept of History (Macon, GE: Mercer University Press, 1988), 128; David T. Beck, The Holy Spirit and the Renewal of All Things: Pneumatology in Paul and Jürgen Moltmann (Cambridge, UK: James Clarke & Co, 2010), 25–48.
- 56.
Pelikan and Hotchkiss, Creeds & Confessions of Faith in the Christian Tradition, 669.
- 57.
Liston, Anointed Church: Toward a Third Article Ecclesiology, 7–8.
- 58.
Liston, Anointed Church: Toward a Third Article Ecclesiology, 2–33.
- 59.
See Veli-Matti Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective (Grand Rapids, Mich.: Baker Academic, 2002), 23–25; Charles C. Ryrie, The Holy Spirit (Chicago, IL: Moody Press, 1965), 25–29.
- 60.
For a fascinating exposition of these two aspects of the concept of ruach, see Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 254–62.
- 61.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 254.
- 62.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 254.
- 63.
Rahner, The Spirit in the Church, 22–25.
- 64.
James D.G. Dunn, “Towards the Spirit of Christ,” in The Work of the Spirit: Pneumatology and Pentecostalism, ed. Michael Welker (Grand Rapids, MI: Eerdmans, 2006), 21–25.
- 65.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 57.
- 66.
The phrase ‘works of the flesh’, according to Paul, involves ‘sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these’. See Galatians 5.19–21.
- 67.
Galatians 5.22–23.
- 68.
R. Norman Gulley, Systematic Theology: God as Trinity (Berrien Springs, MI: Andrews University Press, 2011), 74.
- 69.
Richard M. Davidson, “Biblical Interpretation,” in Handbook of Seventh-Day Adventist Theology, ed. Raoul Dederen, Commentary reference series (Hagerstown, MD: Review & Herald Pub. Association, 2000), 59.
- 70.
‘By this all people will know that you are my disciples, if you have love for one another’ (John 13.35, ESV).
- 71.
Richard Rice, “The Trinitarian Basis of Christian Community,” in Biblical and Theological Studies on The Trinity, ed. Paul Petersen and Rob McIver (Adelaide: Avondale Academic Press, 2014), 101–12.
- 72.
Philippians 4.2–11.
- 73.
1 John 1.4.
- 74.
The true knowledge mentioned in 2 Peter 1.3 refers to the experiential knowledge that involves all the facets of the human being: the mind, heart and body. It implies the most intimate relationship between two or more persons (Hebrew: yada’; Greek: epignosis).
- 75.
Doyle, Communion Ecclesiology: Vision and Versions, 13.
- 76.
Zizioulas, Being as Communion: Studies in Personhood and the Church, 130–31; Sinn, The Church as Participatory Community: On the Interrelationship of Hermeneutics, Ecclesiology and Ethics.
- 77.
Volf, After Our Likeness: The Church as the Image of the Trinity, 228–33.
- 78.
Küng, The Church, 173–91.
- 79.
Volf, After Our Likeness: The Church as the Image of the Trinity, 129.
- 80.
This sentence is a translation of the Latin phrase ubi Spiritus Dei, illic Ecclesia, et omnis gratia. See Irenaeus, Adversus Haereses, 3.24.1.
- 81.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 18.
- 82.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 56.
- 83.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 56.
- 84.
Moltmann is one of many modern authors who affirm a close connection between the political and economic events of liberation and the experience of the Holy Spirit. See, for instance, Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective, 154; Jürgen Moltmann, The Spirit of Life: A Universal Affirmation, 1st Fortress Press ed. (Minneapolis: Fortress Press, 1992).
- 85.
Michael Welker, God the Spirit (Minneapolis: Fortress Press, 1994), pp. 16–17; Jürgen Moltmann, God in Creation: A New Theology of Creation and the Spirit of God, 1st HarperCollins pbk. ed., The Gifford lectures (San Francisco: HarperSanFrancisco, 1991). A Belgian theologian, long resident in Brazil, José Comblin, sees a modern reappearance of the experience of the Spirit manifested in the social realm in the heightened desire to engage in social action, in the experience of freedom, in the growing need to speak out for the poor and marginalized, in the experience of community and in a new aspiration for life. See José Comblin, The Holy Spirit and Liberation, Liberation and theology series (Maryknoll, NY: Orbis Books, 1989), xi. Similarly, Moltmann talks about the liberating work of the Spirit in three dimensions, associating them with three classical virtues: (1) Liberating faith: Freedom as subjectivity; (2) Liberating love: Freedom as sociality; and (3) Liberating hope: Freedom as future. For more details, see Moltmann, The Spirit of Life: A Universal Affirmation, 114–20.
- 86.
Kärkkäinen explains: ‘The Gaia-hypothesis posits a necessary mutual relationship between human, animal, and natural life and the state of creation.’ See Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective, 159.
- 87.
Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective, 159.
- 88.
Besides Moltmann, there are other influential authors (such as Sallie McFague, Mark Wallace, Peter C. Hodgson, Chung Hyun-Kyung and Elizabeth A. Johnson) who have recently argued for the significance of the work of the Spirit for the preservation and healing of the earth. The Holy Spirit, according to this strand of authors, represents the immanent presence of God in creation. See Chung Hyun-Kyung, “Welcome the Spirit, Hear Her Cries: The Holy Spirit, Creation, and the Culture of Life,” Christianity and Crisis 51 (1991): 220–23; Sallie McFague, Models of God: Theology for an Ecological, Nuclear Age (Philadelphia, PA: Fortress Press, 1987), 169–72; Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective, 156; Sallie McFague, The Body of God: An Ecological Theology (Minneapolis: Fortress Press, 1993), 141–50; Lynn White, “The Historical Roots of Our Ecological Crisis,” Science 155 (1967): 1203–07. While Seventh-day Adventists do not accept the panentheistic assumptions that undergird some of these theological reflections, they could still benefit from engaging with some of the arguments that are put forth by the abovementioned authors. The cosmic dimension of the Spirit’s work should be given a greater prominence in Adventist theologizing.
- 89.
See article no. 11 in “Pastoral Constitution on the church in the modern world: Gaudium et Spes promulgated by his holiness, pope Paul VI on December 7, 1965.” http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html. The document entitled “The Church in the Modern World” broadens the traditional ecclesiocentric understanding of the Spirit: ‘Christ is now at work in the hearts of men through the energy of the Spirit. He arouses not only a desire for the age to come, but, by that very fact, he animates, purifies and strengthens those noble longings too by which the human family strives to make its life more human and to render the whole earth submissive to this goal.’ Gaudium et Spes, no. 38.
- 90.
Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective, 157; Mark 1. Wallace, Fragments of the spirit: nature, violence, and the renewal of creation (New York: Continuum, 1996); Peter Crafts Hodgson, Winds of the Spirit: a constructive Christian theology (London: SCM, 1994).
- 91.
Gaudium at Spes, no. 41; cf. Elizabeth A. Johnson, She Who Is: The Mystery of God in Feminist Theological Discourse (New York: Crossroad, 1992); Clark H. Pinnock, “The Role of the Spirit in Creation.” http://www.mcmaster.ca/mjtm/1-2.htm
- 92.
Stanley J. Grenz, Theology for the Community of God (Nashville: Broadman & Holman, 1994), p. 492.
- 93.
Comblin, The Holy Spirit and Liberation, 161; Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective, 158.
- 94.
Healy, Church, World, and the Christian Life: Practical-Prophetic Ecclesiology, 69.
- 95.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59–60.
- 96.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59.
- 97.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59.
- 98.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59.
- 99.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59.
- 100.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59.
- 101.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 59.
- 102.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 60.
- 103.
Newbigin, The Open Secret: An Introduction to the Theology of Mission, 60.
- 104.
Fiddes, Participating in God: A Pastoral Doctrine of the Trinity, 256.
- 105.
Cf. John 1.18.
- 106.
The Spirit’s indwelling in the church seals it and transforms it into a ‘first instalment’ and ‘first fruit’ of the realized cosmic reign of God. For an explanation of these anticipatory analogies, see David Ewert, The Holy Spirit in the New Testament (Eugene, OR: Wipf & Stock Publishers, 1983), 280–300.
- 107.
Dunn, “The Spirit,” 18–26.
- 108.
For instance, in 1963, Karl Barth stated: ‘I personally think that a theology of the Spirit might be all right after AD 2000, but now we are still too close to the eighteenth and nineteenth centuries. It is still too difficult to distinguish between God’s Spirit and man’s spirit.’ Karl Barth and John D. Godsey, Karl Barth’s Table Talk (Richmond, VA: John Knox Press, 1963), p. 27.
- 109.
Ibid., p. 28. Myk Habets claims that Karl Barth’s 1923/1924 Göttingen lectures strongly endorsed ‘the possibility of a thorough Spirit Christology that would complement the dominant Logos Christology: a Christological programme pursued from a Trinitarian perspective, highlighting the mutual relations between the Son and the Spirit in the incarnation’. Quoted in Liston, The Anointed Church: Toward a Third Article Ecclesiology, 8.
- 110.
As demonstrated in Karl Barth, The Theology of Schleiermacher, trans. Geoffrey William Bromiley, ed. D. Ritschl (Grand Rapids, MI: Eerdmans, 1982), 278.
- 111.
Myk Habets, The Anointed Son: A Trinitarian Spirit Christology, Princeton theological monograph series (Eugene, OR: Pickwick Publications, 2010), 2.
- 112.
A detailed overview of the literature dealing with the project of articulating a balanced Spirit Christology is available in Zizioulas, Being as Communion: Studies in Personhood and the Church, 123–42.
- 113.
D. Lyle Dabney, “Why Should the First Be Last? The Priority of Pneumatology in Recent Theological Discussion,” in Adventists of the Spirit: An Introduction to the Current Study of Pneumatology, ed. Bradford E. Hinze and D. Lyle Dabney (Milwaukee, WI: Marquette University Press, 2005), 240–61.
- 114.
Bryant, Spirit Christology in the Christian Tradition: From the Patristic Period to the Rise of Pentecostalism in the Twentieth Century; Ralph Del Colle, Christ and the Spirit: Spirit-Christology in Trinitarian perspective (New York: Oxford University Press, 1994). Publisher description http://www.loc.gov/catdir/enhancements/fy0604/92047399-d.html; Paul W. Newman, A Spirit Christology: Recovering the Biblical Paradigm of Christian Faith (Lanham, MD: University Press of America, 1987).
- 115.
This connection is well established by now in the writing of contemporary theologians, including D. Lyle Dabney, Jürgen Moltmann, Clark Pinnock, Ralph Del Colle, David Coffey, Philip Rosato, John Zizioulas and Gregory J. Liston.
- 116.
Habets, The Anointed Son, 2.
- 117.
S. Irenaeus, Against Heresies (OrthodoxEbooks), III, vols. V, 6, 1. See also: Congar, I Believe in the Holy Spirit, 2, p. 9.
- 118.
Congar, The Word and the Spirit, p. 21.
- 119.
See the study of the NT vision that is well presented in Habets, The Anointed Son, 3.
- 120.
Yves Congar, The Word and the Spirit, A Seabury book (London: Chapman, 1986), 1.
- 121.
Ibid; Congar, I Believe, 2, p. 12.
- 122.
Newman, A Spirit Christology.
- 123.
Zizioulas, Being as Communion: Studies in Personhood and the Church, 127–28.
- 124.
‘The Word became flesh and made his dwelling among us’ (John 1:14a). The phrase ‘made his dwelling among us’ can also be translated as ‘He tabernacled among us’.
- 125.
Norman Hook, “A Spirit Christology,” Theology 75 (1972): 226–32.
- 126.
See Chap. 4 for an analysis of an Adventist interpretation of the Christ-centredness of all divine revelations. Also Zizioulas, Being as Communion: Studies in Personhood and the Church, 130.
- 127.
This is a basic assumption that underpins the Adventist Trinitarian outlook. See, for instance, a more recent exposition of the Adventist Christ-centred approach to the Trinity: Gulley, Systematic Theology: God as Trinity, 439–67.
- 128.
For a detailed list of the most important Adventist literature in the field of hermeneutics, see Frank M. Hasel, “Christ-centered Hermeneutics,” Ministry (2012). https://www.ministrymagazine.org/archive/2012/12/christ-centered-hermeneutics. See also: Timothy Alan Floyd, “An Alphabetized Bibliography for the Adventist Hermeneutics Discussion,” Spectrum (2015). http://spectrummagazine.org/article/2015/07/27/alphabetized-bibliography-adventist-hermeneutics-discussion; Mervyn C. Maxwell, “A Brief History of Adventist Hermeneutics,” JATS 4, no. 2 (1993), http://www.atsjats.org/publication/view/485; Richard M. Davidson, “Interpreting Scripture According to Scripture,” Perspective Digest (May, 2012). http://www.perspectivedigest.org/article/69/archives/17-2/interpreting-scripture-according-to-scripture; Canale, “From Vision to System: Finishing the Task of Adventist Theology—Part 3: Sanctuary and Hermeneutics.”
- 129.
In terms of mainstream Christian writing, a very creative attempt to address this issue was undertaken by Gabriel J. Fackre, The Church: Signs of the Spirit and Signs of the Times, The Christian Story, a Pastoral Systematics (Grand Rapids, Mich.: William B. Eerdmans Pub., 2007), 17.
- 130.
1 Corinthians. 12.12–27; 6.13–20; 10.14–22; 11.17–34; Romans 12.3–8, Ephesians 1.22–23; 2.14–16; 3.6; 4.4,11–16; 5.23, 30; Colossians 1.18, 24; 2.16–19; 3.15.
- 131.
Wright, Scripture and the Authority of God.
- 132.
Ratzinger offers a highly ontological definition of this NT phrase. According to him, the church represents a ‘single subject with Christ’.
- 133.
John A.T. Robinson, Body: A Study in Pauline Theology, 5 vols., vol. 1, Studies in Biblical Theology (London: SCM, 1952), 49.
- 134.
For instance, Joseph Ratzinger, “Theologie and Kirche,” Internationale Katholische Zeitschrift “Communio” 15 (1986): 519.
- 135.
Zizioulas’s point is that the understanding of unity and salvation in the body of Christ in the New Testament is not moral in the sense that it is a unity of like-minded people who practise a shared ethical praxis. For further explanations, see General Conference of Seventh-Day Adventists, “Church: Unity in the Body of Christ.” https://www.adventist.org/en/beliefs/church/unity-in-the-body-of-christ/
- 136.
Zizioulas, Being as Communion: Studies in Personhood and the Church, 124–25; Zizioulas, “The Church As Communion,” 6; Volf, After Our Likeness: The Church as the Image of the Trinity, 84–88. See also: Aristotle Papanikolaou, “Apophaticism vs. Ontology: A Study of Vladimir Lossky and John Zizioulas” (unpublished doctoral thesis, The University of Chicago, 1998), 206–08.
- 137.
Zizioulas, Being as Communion: Studies in Personhood and the Church, 130–32; Zizioulas, The Eucharistic Communion and the World.
- 138.
II Cor. 13.13; Jerry Zenon Skira, “Christ, the Spirit and the Church in Modern Orthodox Theology: A Comparison of Georges Florovsky, Vladimir Lossky, Nikos Nissiotis and John Zizioulas” (doctoral thesis, University of St. Michael’s College, 1998), 138.
- 139.
Zizioulas, Being as Communion: Studies in Personhood and the Church, 130.
- 140.
Zizioulas, Being as Communion: Studies in Personhood and the Church, 130–32.
- 141.
Volf, After Our Likeness: The Church as the Image of the Trinity, 143–44.
- 142.
Volf, After Our Likeness: The Church as the Image of the Trinity, 144.
- 143.
This should help them to avoid yet another form of single-metaphor approach (Inadequacy One; see Chap. 3).
- 144.
Volf, After Our Likeness: The Church as the Image of the Trinity, 145.
- 145.
For the most recent Adventist ecclesiological proposal that centres around the notion of divine love, see Volf, After Our Likeness: The Church as the Image of the Trinity, 142–45. Rice’s synthesis, although yet in a very early stage, might have the potential to be developed further into a more systematic and comprehensive vision of church.
- 146.
A pneumatological approach can also deepen Adventist understanding of the Father’s role in ecclesiology, of the relationship between the Church and Israel, of believers’ participation in the weekly experience of Sabbath rest, and of the nature and scope of their involvement in the end-time work of Christ that was foreshadowed by the Old Testament sanctuary rituals. Such a reflection would deepen a sense of Adventism’s distinctive position in Christian theology. Considerations of space prevent full discussion of such points.
- 147.
Doyle, Communion Ecclesiology, p. 12.
- 148.
Kärkkäinen and Yong, Toward a Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology, Soteriology, and Theology of Mission, 100.
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Lazić, T. (2019). The Trinity and the Church: Towards a Participatory Ecclesiological Vision. In: Towards an Adventist Version of Communio Ecclesiology. Pathways for Ecumenical and Interreligious Dialogue. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-25181-9_6
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