then brought back to how American Wesleyan Pentecostalism has appropriated both justification and sanctification in its theology. He then concludes with a discussion of pneumatology and ethics in the light of the legacy of Luther and Wesley. Chapter 6, written by Barbara Elkjer, concludes the section investigating the legacy of Luther. She takes a look at Luther’s theology of marriage and in particular, his marriage to his wife Katharina von Bora. She places this discussion within an historical context, both ancient and medieval, before considering ideas of virginity and marriage that Katharina developed during her marriage to Luther. Thus, this chapter brings an essential perspective on Luther’s legacy, often missed, which relates to the Pentecostal empowerment of women through a pneumatic spirituality.
The second part brings together chapters that discuss the legacy of John Calvin and includes chapters 7–10. Chapter 7 by Andrew Snyder investigates Calvin’s pneumatology in relation to soteriology and in particular, the believer’s union with Christ by means of the Holy Spirit. He traces the influence of Augustine on Calvin’s theology more generally before focusing on Calvin’s pneumatology and soteriology. He then considers implications of this discussion in relation to sacramental theology, especially Calvin’s eucharistic pneumatology. Chapter 8 by David M. Barbee explores the influence of Calvin’s pneumatology on Karl Barth. He begins by noting Calvin’s pneumatology and its reception by Schleiermacher and via Schleiermacher to Barth. Given this pneumatological trajectory, the author then discusses the theme of revelation in Barth before noting some similarities between Calvin and Barth and the impact of Calvin’s pneumatology on Barth. Chapter 9, by Fitzroy John Willis, is a review of Calvin’s criteria for the use of the charismata and their possible use within contemporary worship. The author begins by elucidating Calvin’s understanding of the proper employment of prophecy within a worship service before considering how contemporary theology has considered the application of these criteria to today’s worshipping communities. He discusses the relationship between prophecy and preaching and the nature and use of speaking in tongues and interpretation, as well as the issue of the cessation of the charismata. Finally, there is a discussion of charismata, gender, and the mulier taceat. Chapter 10, written by Daniel B. Gilbert, provides a second study of John Calvin and the charismata, with a particular emphasis on the gift of prophecy. He begins with a general description of Calvin’s view of the charismata before a discussion of soteriological gifts, the charismata, and the gift of prophecy. He discusses the nature of the temporary-permanent distinction before applying this understanding to its use in the church today.
Part three gathers three papers that reflect on several Reformation themes and are not as focused on a discussion of either Luther or Calvin. It contains chapters 11–13. Chapter 11 picks up the theme of cessationism and addresses it in relation to the Reformation and renewal of the Holy Spirit. It is written by Christopher J. Wilson. It begins with a short historical sketch of cessationism in the Patristic era before considering the Reformation period. He then discusses anti-supernaturalism and the rise of historical criticism. Finally, he addresses the position of David Hume in relation to the Pentecostal and Charismatic Renewal movements from the twentieth century. Chapter 12, by James M. Henderson, investigates the relationship of justification to the idea of the theōsis. He begins with an analysis of justification as theōsis in recent Pentecostal theology and literature before considering whether theōsis could be understood as part of the process of justification. He then develops a discussion engaging the work of Finnish Lutheran theology in particular before considering the critique of this school of thought by German theologian, Eberhard Jüngel. Carl R. Trueman is also brought into the conversation as another critical dialogue partner with regard to the Finnish Lutheran school of thought, before a discussion of justification and transformation in the Reformed theology of Jonathan Edwards. Finally, the essay concludes by addressing the issue of how justification with transformation may be regarded as a better model than theōsis. Chapter 13 is the final chapter of the book, and it is written by Jan B. Drayer. It reviews the impact of the Reformation heritage in dialogue with the cultural change theory of James Davidson Hunter. On this account, the social change initiated by the Reformation is seen as still significant for our understanding of the contemporary religious landscape. He notes Hunter’s critique of the common understanding of culture in American society, his alternative suggestions for understanding culture, and in particular, his analysis of the Reformation, before providing an overall analysis of the Reformation, social change, and the Holy Spirit. Finally, he observes the limited role that Pentecostals have played in the field of social change, being more concerned with evangelism rather than social transformation.
Bibliography
Calvin, John. Institutes of the Christian Religion. Library of Christian Classics. Philadelphia: Westminster John Knox, 1960.
Eire, Carlos M. N. Reformations: The Early Modern World, 1450–1650. New Haven: Yale University Press, 2016.
Hegel, G. W. F. Reason in History: A General Introduction to the Philosophy of History. Translated by Robert S. Hartman. Upper Saddle River, NJ: Prentice-Hall, 1997.
Irmischer, Johann, ed., trans. Robert E. Smith. Dr. Martin Luther’s Vermischte Deutsche Schriften. Vol. 63. Erlangen: Heyder & Zimmer, 1854. https://www.ligonier.org/learn/articles/martin-luthers-definition-faith/.
Johnson, Paul. A History of the Jews. New York: HarperPerennial, 1988.
Warfield, Benjamin Breckinridge. Calvin and Augustine. Edited by Samuel G. Craig. Phillipsburg, NJ: Presbyterian & Reformed, 1956.
Weber, Max, trans. Stephen Kalberg. The Protestant Ethic and the Spirit of Capitalism: The Revised 1920 Edition. Oxford: Oxford University Press, 2010.
1. Eire, Reformations, 442, 451.
2. Weber, The Protestant Ethic, 67–75.
3. Johnson notes, “Isabella . . . boasted that, from her passionate devotion to the faith, she had caused the ruin of royal towns, emptied them of their inhabitants and desolated whole regions. Ferdinand, too, stressed the losses to the royal revenue . . .” (A History, 227).
4. Eire, Reformations, viii.
5. Eire, Reformations, x-xi.
6. Irmischer, Dr. Martin Luther’s, 124–25.
7. Evans, “John Calvin.”
8. Warfield, Calvin and Augustine, 484–87.
9. Calvin, Calvin and Augustine, I.7.1, 4, 5.
10. Hegel, Reason in History, 48.
11. Hegel, Reason in History, 20.
12. Hegel, Reason in History, 20.
Part One
The Legacy of Martin Luther
1
Rivers of Living Water
Martin Luther’s Pneumatology, German Idealism, and Modern Catholic Theology
Michael M. C. Reardon
Introduction
Though rightly celebrated, the legacy of the Reformation is mixed, being composed of both positive and negative developments that have been augmented over the past five centuries and concretized within Christian theological discourse. Positive results