Amos Yong: The Spirit Poured Out on All Flesh
Here is intelligent, articulate thinking that is more than a bit bold at times (e.g., ecumenical/inter-religious emphases). Still, it attempts to anchor even its more speculative suggestions in the best Pentecostal tradition (striving throughout to be “Christ centered and Spirit driven”—pp. 83, 156; cf. pp. 203, 226). Some readers may occasionally question whether Yong always quite pulls that off (e.g., on the provisional authority of the papacy or episcopacy). Those willing to listen long enough to really consider his ideas and their implications will often end up answering in the affirmative. Doubtless, even when disagreeing they will benefit from the process. At times Yong suggests pneumatological theology reinvigorates old doctrines (e.g., integrating atonement theories; more organic, less privatized ecclesiology). At other times he tackles new terrain (e.g., theologically exploring science). We do well to remember his “pneumatological theology of quest” (p. 30). To employ early American pioneer imagery, Yong is a scout more so than a settler, always pushing beyond theological frontiers into uncharted territory; yet he marks well the trails he blazes precisely because he is mindful of those following who are doing the hard work of homesteading necessary for building a lasting spiritual civilization capable of sustaining and nurturing Christian faith and life.
Close to the heart of Yong’s endeavor is conceptualizing Spirit baptism as a broad metaphor for a dynamic and eschatological pneumatological soteriology characterized by less rigidity and more fluidity. In a carefully qualified sense, therefore, Spirit baptism would include initial conversion (justification/new birth), ongoing and entire sanctification (holiness), and charismatic endowment and vocational empowerment through spiritual gifts. Drawing on John Wesley, Yong argues more for a “via salutis” (way of salvation) than an “ordo salutis” (order of salvation) (p. 104). Through an overarching rubric of Spirit baptism salvation can be conceived as a conversionary process of ever intensifying transformation including multiple bilateral (nonhierarchical) stages of spiritual experience on a journey culminating in glory. Salvation as process means, “I was saved, I am being saved, and I will be saved” (p. 118). With this move Yong hopes to avoid stalemate debates about conversion-initiation, serial “works of grace” (crisis-development), and even divine sovereignty and unconditional eternal security, without sacrificing Pentecostal experiences of the Spirit. Not entirely without precedent (cf. “pentecostal pioneer David Wesley Myland”; p. 99 fn. 46), this nevertheless represents an innovative and irenic attempt to take Pentecostal pneumatological soteriology beyond conventional categories. It implies that in different ways at the same time both Pentecostals and their detractors have been both right and wrong on key points! It also directly affects interrelated areas (e.g., a less symbolic, more pneumatic sacramental theology). Questions arise. Have Pentecostals overly dogmatized about dynamic experiences and thereby at least partially undermined their own testimonial purposes? Is any single metaphor broad enough to encompass all Christian experience? What are the possibilities and pitfalls here? Will Pentecostals and the wider Christian community gain ground together? Or do Pentecostals end up giving up hard won land our forefathers and foremothers fought for so sacrificially? Whichever track is taken, wrestling with these issues seems sure to enliven and enrich Pentecostal theology for some time to come.
Category: Spirit, Winter 2007
Followers
Fans
