Abstract
Awareness of a wider pneumatological understanding of life, the universe and human society—such as is promoted in this book—necessarily leads Christian theologians to a deep interest in, and enrichment of, the doctrine of the Holy Spirit since this is framed in the same language of “spirit.” This concluding chapter will pick up some of the insights of the earlier ones to point to such new developments in Christian pneumatology. It will also draw attention to an important substratum of this volume: that helpful sources for doing theology of the Holy Spirit in a spirit-filled world are to be found in popular religion and in Christian theologies that relate to religious traditions in Africa, Asia, and other regions where there is awareness of a wider spirit world. Increased interaction with emerging theologies from different parts of world Christianity will aid theological reflection in interaction with plural pneumatological thought in contemporary science, and in political, cultural, and religious studies. Developments in philosophy and science add credibility to plural theologies, illumine the biblical material, and create further possibilities for global theological conversation that does not marginalize those whose many-spirit cosmologies differ from predominant Western and elite one-Spirit worldviews. The chapter will examine the difficulties for Christian theologians negotiating the spirits and suggest areas of Christian theology that would benefit from further exploration of the spirit-filled world.
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Notes
Michael Kinnamon, ed., Signs of the Spirit: Official Report of the Seventh Assembly of the World Council of Churches, Canberra, 1991 (Geneva: WCC Publications, 1991);
Kirsteen Kim, “Spirit and ‘Spirits’ at the Canberra Assembly of the World Council of Churches, 1991,” Missiology: An International Review 32:3 (2004): 349–65.
Paul G. Hiebert, “The Flaw of the Excluded Middle,” Missiology 10:1 (1982): 35–47;
Aloysius Pieris, An Asian Theology of Liberation (Maryknoll, NY: Orbis Books, 1988), 71–74.
Alasdair I. C. Heron, The Holy Spirit: the Holy Spirit in the Bible, in the History of Christian Thought, and in Recent Theology (London: Marshall Morgan and Scott, 1983), 99–116;
H. Wheeler Robinson, The Christian Experience of the Holy Spirit (Digswell Place, UK: James Nisbet, 1928), 2–3, 20–21, 44–45, 147–49.
Cf. Mary Heimann, “Christianity in Western Europe since the Enlightenment,” in Adrian Hastings, ed., A World History of Christianity (London: Cassell, 1999), 458–507.
As documented, for example, in Africa: Birgit Meyer, “Modernity and Enchantment: The Image of the Devil in Popular African Christianity,” in Peter van der Veer, ed., Conversion to Modernities: The Globalization of Christianity (New York: Routledge, 1996), 199–230 (222);
Elizabeth Isichei, A History of Christianity in Africa, from Antiquity to the Present (Grand Rapids: William B. Eerdmans, 1995), 53–54;
Andrew F. Walls, The Cross-cultural Process in Christian History: Studies in the Transmission and Appropriation of Faith (Maryknoll, NY: Orbis Books, 2002), 92; Kevin Ward, “Africa,” in Hastings, ed., A World History of Christianity, 192–237 (202).
Tomoko Masuzawa, The Invention of World Religions, Or, How European Universalism Was Preserved in the Language of Pluralism (Chicago: Chicago University Press, 2005), 3–4, 23, 29;
Suzanne Owen, “The World Religions Paradigm: Time for a Change,” Arts and Humanities in Higher Education 10:3 (2011): 253–68.
Robinson, The Christian Experience of the Holy Spirit, 2. See also more recently, Amy Plantinga Pauw, “Where Theologians Fear to Tread,” Modern Theology 16:1 (2000): 39–59.
Jürgen Moltmann, God in Creation: A New Theology of Creation and the Spirit of God, trans. Margaret Kohl (Minneapolis: Fortress Press, 1993), 1–19.
Celia E. Deane-Drummond, The Ethics of Nature (Oxford: Blackwell, 2004), 228–31.
For introductions to advaitic thought, see Gavin Flood, An Introduction to Hinduism (Cambridge: Cambridge University Press, 1996), 239–43;
Klaus K. Klostermaier, Survey of Hinduism (Albany, NY: State University of New York Press, 1989), 355–68.
Stanley Samartha, One Christ—Many Religions: Towards a Revised Christology (Maryknoll, NY: Orbis Books, 1991), 110–11.
Kirsteen Kim, The Holy Spirit in the World: A Global Conversation (Maryknoll, NY: Orbis Books, 2007), 67–102.
See Xinzhong Yao, An Introduction to Confucianism (Cambridge: Cambridge University Press, 2000), 105–21; John H. and Evelyn Nagai Berthrong, Confucianism: A Short Introduction (Oxford: One World, 200), 92–105.
Grace Ji-Sun Kim, The Holy Spirit, Chi, and the Other: A Model of Global and Intercultural Pneumatology (New York: Palgrave Macmillan, 2011).
Koo Dong Yun, The Holy Spirit and Ch’i (Qi): A Chiological Approach to Pneumatology (Eugene, OR: Pickwick Publication, 2012).
Laurel Kendall, Shamans, Nostalgias and the IMF: South Korean Popular Religion in Motion (Honolulu: University of Hawai‘i Press, 2009), 134, 142–43.
For example, Chung Hyun Kyung, “Come, Holy Spirit—Renew the Whole Creation,” in Michael Kinnamon, ed., Signs of the Spirit: Official Report of the Seventh Assembly of the World Council of Churches, Canberra, 1991 (Geneva: WCC, 1991), 37–47.
Kirsteen Kim, “Christianity’s Role in the Modernization and Revitalization of Korean Society in the Twentieth-century,” International Journal of Public Theology 4:2 (2010): 212–36.
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© 2013 Veli-Matti Kärkkäinen, Kirsteen Kim, and Amos Yong
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Kim, K. (2013). Conclusion: The Holy Spirit in a Spirit-filled World: Broadening the Dialogue Partners of Christian Theology. In: Kärkkäinen, VM., Kim, K., Yong, A. (eds) Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137268990_18
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DOI: https://doi.org/10.1057/9781137268990_18
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