Book Review on An Introduction to Eclesiology, by Veli-Matti Karkkainen

Karkkainen discusses in his book, An Introduction to Ecclesiology, the different Ecclesiological Traditions, as well as supplementing these traditions by providing thought behind the leading contemporary Ecclesiologists, as well as giving a multitude of contextual Ecclesiologies. He also provides many reasons why there is a renewed sense of interested in ecclesiology, mainly the ecumenical movement, or representation of a number of different churches. Karkkainen bodly states that “No other movement in the history of the Christian church, perhaps with the exception of the Reformation, has shaped the thinking and practice of Christendom as much as the modern movement for Christian unity” (Loc 33-37).

Chapter one focuses on the Church as an Icon of the Trinity, specifically found in Eastern Orthodox Ecclesiology. Generally speaking, these Eastern Orthodox traditions tend to be highly influenced by the Holy Spirit, and see it as an active and powerful member of the Trinity. Also, we see that “the church is seen as the image of the Trinity….but in Eastern thinking, even other social institutions may be as well” (Loc 172-177).

Chapter two is centered around the Roman Catholic church and their ecclesiology. We see in early Catholicism the massive influence that the Pope had on the church, including the belief on how the Holy Spirit operates within the Church. Often times, the Pope, along with Mary and the Eucharist were substituted for the Holy Spirit. We are also made aware of how a majority of this doctrine changed with Lumen Gentium in Vatican II.

We are taken on a tour of Lutheran Ecclesiology in chapter three. The reader is reminded that, “[In order] to understand Luther’s view of the church – and Luther’s theology in general – one has to take note of the fact that he had to fight on two fronts: on the one hand, against the Catholic position that, according to Luther’s interpretation, regarded the church/hierarchy as absolute; on the other hand, against the Enthusiasts wo appealed to the Spirit in their claim that they were true Reformers” (Loc. 390-395). Luther strongly believed that the Word and sacraments are the only important indicators of the church, and everything else can vary from church to church, which in fact, it still does. Luther is also widely known for his doctrine on the priesthood of all believers. Lastly, the author goes into quite a bit of detail to note Luther as a theologian of love.

Reformed Ecclesiology is the topic of chapter four. In this chapter, Karkkainen discusses different theologies of those in the Reformed tradition, such as Calvin, Zwingli and Barth. In the Reformed tradition, we see for the first time the Church being labeled as the people of Christ. We also see how Calvin so desperately wanted to integrate the state and the church. In this chapter, Karkkainen also highlights quite a few tensions within the Protestant church, especially the reformations that came with Zwingli.

It is made clear in chapter five, that the majority of ecclesiology in the present day must begin to include Free Church methods and structure into their own theology if they are going to survive. For those that are unwilling to do so, Karkkainen states, “Ecumenically, this kind of attitude is disastrous and sociologically naive in that a few strokes of a theologian’s pen seem to attempt to discredit the fastest growing segment of Christianity” (Loc 629-633). Contrary to many previous ecclesiologies, Free churches claim access to God on every level, without the need to human-made rules like sacraments and liturgies.

In chapter six, Karkkainen discusses the Church in the power of the spirit in reference to the Pentecostal and Charismatic movements. In general, because Pentecostalism is so new, it is difficult to narrow down in their theology and ecclesiology. At its core, it represents variety, as well as a grassroots spiritual movement. Interestingly though, “Charismatic Christians usually have more focus on community than do their Pentecostal counterparts” (Loc. 802-807).

Lastly, chapter seven focuses on the Ecumenical movement and its ecclesiology. Essentially, ecumenical movements are centered around unity of the church and that is a gift from God and mandatory for all God’s believers. Karkkainen does acknowledge the difficulty in unity in that everyone comes from a different belief of church and that affects their belief on what unity looks like. Ecumenism says “As long as there is basic unanimity in the understanding of the gospel, then church structures, liturgies, leadership patterns and other outer things may differ. Even though the personal faith of individuals is not a matter of indifference, unity can never be based on it” (Loc 866-870).

Due to the nature of this book report being used for a specific purpose, I have chosen to go into great detail regarding the church movements, as opposed to the remainder of the book which focuses on leading contemporary ecclesiologists as well as contextual ecclesiologies.