Reflection on An Introduction to Ecclesiology by Veli-Matti Karkkainen

Chapter 1: The Church as an Icon of the Trinity: Eastern Orthodox Ecclesiology

Eastern Orthodox Ecclesiology finds its roots in patristic “Spirit-sensitive” theology. Their doctrine of salvation is not focused on guilt concepts and sin, like Western theology, but rather on a gradual growth in sanctification culminating in deification, or becoming like God. Union with God is the goal of Christian life. Eastern theology never separates grace and human freedom. Salvation, therefore, is not a question of merit, but of cooperation between God and humans.

Church for Eastern Orthodox believers is a lived experience. It is seen as the image of the Trinity, reproducing on earth the mystery of unity in diversity. Just as each person of the Trinity is autonomous, so the church is made up of a number of independent, yet related churches. Just as in the Trinity the persons are equal, so in the church no one bishop can claim to wield absolute power over the others. The church is founded on the work of Christ and the work of the Holy Spirit.

 Chapter 3: The Church as Just and Sinful: Lutheran Ecclesiology

Luther saw the Church as a communion of saints, or a gathering of believers. Further, two formative elements of the Church were the Word and the sacraments. These two things must be present in a church; otherwise it is not the Church. Churches may vary on other things. Furthermore, the Church, Luther believed, is composed of both saints and sinners – only God knows the true Church (the Church invisible).

Luther also believed in the priesthood of all believers. The priestly activity is primarily a mutual bearing of the burdens of others and intercession for each other. To love God is to love one’s neighbor. The difference between ordained priest and laity is not ontological but functional. Furthermore, since Luther saw a primary function of the Church as mediating forgiveness for the sinner, he saw the Church as a hospital for the sick.

Chapter 6: The Church in the Power of the Spirit: Pentecostal/Charismatic Ecclesiologies

The main characteristic of Pentecostal and Charismatic Churches is the belief in the present-day manifestation of spiritual gifts. The most important contribution of Pentecostalism is not so much theology, but the revalorization of the Charismata. The focus in these churches is on experiencing God mystically.

For these churches, the Church is a charismatic fellowship. God communicates Himself through his Word and through the Spirit, but also through other believers. Among the most important features of these Churches are the role of the Holy Spirit giving life and power to the individual to the Church and world, the active participation of everyone in worship, the release of the laity to ministry, and the restoration of experiential apostolicity to the whole Church.

Chapter 8: John Zizoulas: Communion Ecclesiolgy (Eastern Orthodox)

Zizoulas’ leading theological motif is koinonia, or “communion.” Eucharist, he believes, is the foundational act of the church. In the celebration of the Eucharist, the body of the One (Christ) and the body of the many (the church) are identical. The church, he believes, can be found in all its fullness wherever the Eucharist is being celebrated. The Church is the local church. The Catholicity of the church in every local place is not a result of human efforts, but comes by the presence of Christ.

Chapter 9: Hans Kung: Charismatic Ecclesiology

Kung believes that the visible church is the real church. It is made up of sinful men and women, and exists for sinful men and women. Similar to Luther’s view, the Church is the community of sinners, always in need of forgiveness and repentance. He argues that what makes the people of God distinctive is that every member belongs to it through God’s call, and every member joins the church of their own free response. Further, the true locus of worship is not only the sanctuary, but in the world. The Spirit of God is what empowers people. Every church member has a charism, and they are for the edification of the Church and the world.

Chapter 19: The Shepherding Movement’s Renewal Ecclesiology (Charismatic Churches)

This movement denotes personal pastoral care and is closely connected with the house church movement. It carries with it distinctive teachings about submission, spiritual authority, discipleship, pastoral care, covenant relationship, and Christian community. It has been criticized by theologians because of cases of spiritual abuse.