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This is an assignment I’ve written for my dogmatics course at Johannelund Theological Seminary.
Alister McGrath’s Christian Theology is a standard introduction work for thousands of students that take courses in Christian dogmatics, including the people at my seminary. On 500 pages, McGrath talks about the most central issues of systematic theology. Five of those 500 pages are about the Holy Spirit. In comparison, 50 are dedicated to the doctrines of the church and the sacraments.
McGrath admits that the Holy Spirit should deserve a chapter of his own, especially with the popularity of the charismatic movement in mind, but still he doesn’t create such a chapter but restricts himself to five pages. Here, he writes about how the Holy Spirit is described, the debate concerning the Spirit’s divinity and finally what the Holy Spirit does. Only one paragraph is dedicated to charisms, the emphasis of the charismatic movement. One paragraph in a 500 page-book.
I would say that this priority is out of touch with reality. There are around 600 million charismatics and Pentecostals worldwide, most of them in developing nations, that are very interested in the Holy Spirit and his gifts. They have realized that the New Testament very often connects the Spirit to miracles, and that the miraculous power of the Spirit is accessible to all believers. Sharing this common knowledge, there is disagreement however on how one gets baptized or filled with the Spirit, how to pray for healing, how to hear the voice of God, the role of speaking in tongues, etc. In other words, there is certainly enough material for McGrath to fill a chapter.
Yet, he doesn’t, and I think it is not so much his personal fault but rather a tendency within academic theology as a whole: charismatics are excluded from theological discussion. This can also be seen in Norwegian theologian Jan-Olav Henriksen’s introduction to dogmatics: the chapter about the Spirit is combined with the chapter about the church, to hide the embarrassment of only giving six pages to the Holy Spirit. Just as in McGrath’s work, emphasis lies on the Spirit’s soteriological role, while charismatic phenomena are de-emphasized.
Why does it look like this? Let me share some theories.