Donald J. Goergen, Fire of Love: Encountering the Holy Spirit (Mahwah, N.J.: Paulist, 2006), ix + 226 Pps., $19.95.
Goergen, a Dominican priest, theologian, author, and teacher, has written extensively in the past regarding Christology. In this text, he takes on a new topic (for him): Pneumatology. Who is the Holy Spirit? What difference does the Holy Spirit make? Moreover, what does the Holy Spirit do distinct from the other members of the Godhead? These questions and other like them find exposition within this valuable introductory textbook to the Spirit. He contends throughout that the Spirit excites, ignites, energizes, challenges, consoles, and even disturbs processes within the natural realm, as well as the realm of human endeavors. In fact, contends he, if it were not for the Spirit, all things would fall apart. His focus in this book is how the Spirit is at work in a series of concentric circles, or using the language of Teilhard de Chardin, how the Spirit is at the core of a dynamic spiral moving forwards and upwards.
Indeed, the Spirit is at work in a variety of spheres, ranging from the human person, ecclesial communities, spiritual traditions, in the ‘secular’ world, and even unto the whole cosmos itself. The Spirit acts in, undergirds, and energizes the evolution of and transformation of human history and the cosmic advance. Once one becomes aware of this activity of the Spirit prevalent throughout the entirety of the cosmos, Goergen contends, our lives will dramatically change, as well as the way in which we view the world. In its parts, as well as in its whole, this text invites its readers to encounter the Spirit throughout the whole of life. In what follows, brief mention of salient points will be made from his various chapters addressing issues such as the diversity of religions, the Spirit in an evolving universe, the Spirit’s presence in the midst of the world, discerning the Spirit in life and thought, understanding the spirit as the gift of love.
In chapter four, Goergen attempts to answer whether the diversity that flows from the Spirit extends beyond the visible body of Christ, into the diversity of religions. Indeed, is the Spirit of Jesus and the Spirit of the Father at work within the religious traditions of India and Africa, among Hindus and Buddhists, in Islam and Judaism, as he also is in Christianity? Goergen writes as a Roman Catholic, who ‘knows’ that there is beauty and goodness and truth in all the major religious traditions within the world (61). Building upon the Second Vatican Council, Goergen avers that the one and same Holy Spirit of Christianity is the source of both unity and diversity among the religions of the world. He contends that a theology of the Holy Spirit can be a starting point for a theology of the religions of the world (64–65).
In chapters six and seven, Goergen explicates the role of the Spirit in the evolving universe, which may be his most significant contribution to the church within this text. In it, he defends the notion that God and the universe, science and religion, are not at odds with one another. Instead, evolution is simply God’s way of creating (93). Far too often, relates Goergen, a Christian’s vision of God is too small, and thus does not include God’s activity with, in, and under the processes of evolution. He seeks to correct that by highlighting how God, in the Spirit, works in and through evolution. Ultimately, claims he, the energy of the universe is the Spirit, who is the embodiment of love. Empowered by the Spirit from within, the processes of evolution give rise not only to the novel, but also to the complex entities that surround our environ (ref. 106–107). In so positing this role of the Spirit, Goergen affirms Aquinas’ of the Spirit being the principle of the creation of things. Indeed, without the Spirit, the cosmos would return to chaos (108).
In chapter eight, Goergen discusses how one may discern the Spirit in life and thought. He contends that such discernment is both an art and a gift. As such, this discernment may be heightened and honed. Moreover, he agrees with Scripture that the foundation of this discernment is the biblical guideline that ‘by their fruits, you shall know them (Matt 7:15–20). Indeed, for wherever the Spirit is, there is giftedness (137). Chapter twelve culminates the text, with an elucidation of the Spirit as the gift of love, drawing from the imagery originally suggested by Augustine. In so depicting the Spirit as the gift of love and drawing upon Augustine thereby, Goergen does not intend to promote any sort of subordination (which some people believe to result as a consequence of the insertion of the filioque clause into the Creed), but instead affirms that the Triune Godhead is united, yet distinct, equal, and yet inseparable. Against appearing as a subordinationist of the Spirit, Goergen actively promotes the perichoretic nature of the Godhead.
Personally, I have long awaited such an introductory text to Pneumatology as this one. Though an introduction, its intended audience is not merely the academy. Rather, it is a profitable read for all who desire to come to better understanding of the work and works of the Holy Spirit. It is thus recommended by me without reservation.
Bradford McCall
Regent University, Virginia Beach, VA