The Holy Spirit in the World: A Global Conversation. By Kirsteen Kim. Mary Knoll, NY, Orbis Books 2007. Pp xiv + 203. $25.00
Kirsteen Kim, chair of the British and Irish Association for Mission Studies, has produced a constructive theological vision of the Holy Spirit that is intrinsically ecumenical in its orientation. Kim’s newest book has direct application to mission studies, as it addresses contemporary theologies of the Holy Spirit, as well as engaging questions in reference to world-views and their influence upon theology. This book is intended to highlight the issues involved in a theology of the Spirit, and attempts to highlight the emerging challenges that face traditional European theology.
This book is a result of Kim’s attempt to make sense of the varied experiences of the spirit, the meaning of the concept, as well as the meaninglessness of the concept in today’s world (vi). Unfortunately, she notes that the term spirit has been divested of its meanings in contemporary discourse. Thus, she contends that a new paradigm for the Holy Spirit in the context of globalization and postmodernity is needed, that would give substance and meaning to the concept of the spirit (1). The pneumatology that she seeks to develop is less concerned with the essence and origin of the Spirit and more concerned with the Spirit’s mission and role in and to the world. Her aim is to express the faith of the bible in a way to appeal to the hearts and minds of a new generation, and she deems that the best starting point for such a theology is the Spirit, and not the historical Jesus. Further, she hopes that this book will further the conversation toward a theology of the Spirit that affirms the local expressions of the Spirit’s presence, and furthers the worldwide fellowship of the Spirit (3).
In chapter two, Kim explores the biblical material that references the word spirit, which allows her to gain an understanding of the biblical material without an apriori theological commitment or position. Chapter three, building upon the source material laid forth in chapter two, explores twentieth century Western theologians who have developed more or less, a theology of the Holy Spirit. More pointedly, within chapter three, Kim highlights several missiologists who have made explicit connections between missions and pneumatology, and then considers several theologians who have contemplated the Spirit’s active work within the world. Chapter four moves eastward – literally – and explores the theology of the Spirit from an Eastern Orthodox perspective.
Kim has written lucidly regarding Indian spirituality before (see Mission in the Spirit:
the Holy Spirit in Indian Christian Theologies [SPCK, 2003]), and she adds to that in this volume. Indeed, chapter five examines Indian Christian pneumatologies, and reveals a cultural awareness of a Universal Spirit inside creation, which challenges the Western conception. Chapter six notes that Koreans, while wrestling with Buddhism and Confucianism, have experienced the Holy Spirit in a Pentecostal-charismatic manner within their particular context. Chapter seven, as a fitting climax, calls for the discernment of spirits in the world, outside the domains of European and Western societies. She lists four criteria, in fact, that try to discern the activity of the Holy Spirit in the world: it must be ecclesial, ethical, charismatic, and liberational (168).
In sum, it is my humble opinion that this volume presents invaluable insights into intercultural and interreligious dialogue, which have great import thereby to missions at large. I thus recommend this book wholeheartedly for those actually in the mission field, as well for those who study the academic side of missions.
Bradford McCall
Regent University, Virginia Beach, VA.