An Introduction to Ecclesiology: Historical, Global, and Interreligious Perspectives. Revised and expanded edition, by Veli-Matti Kärkkäinen

Veli-Matti Käkkäinen is a long-standing professor of systematic theology at Fuller Theological Seminary in Pasadena, California, and concurrently serves as a lecturer in ecumenical studies at the University of Helsinki. As an extraordinarily prolific theologian, he is engaged in crafting his projected five-volume systematic theological masterpiece entitled Constructive Christian Theology for the Church in the Pluralistic World (2013–17). Additionally, he has authored a series of systematic theological textbooks covering various doctrinal tracts, including the doctrine of God, Christology, pneumatology, and ecclesiology (1st edition, 2002–4; 2nd edition, 2016–21). The book under review here represents the “revised and expanded” edition on ecclesiology, aiming to provide an updated survey of theological perspectives on the nature of the church. Käkkäinen elucidates his motivation in the preface, stating his intention “to update it in order to incorporate the amazing influx of literature and insights into the doctrine of the church during the past two decades.” For him, “one can hardly find another theological topic as ‘hot’ and vibrant as ecclesiology” (vii).The new organizational structure and the newly added components in this edition justify well the labels “revised” and “expanded” compared to the first edition of 2002. While in the previous edition, “Ecclesiological Traditions” and “Leading Contemporary Ecclesiologists” constituted two separate parts, the second edition consolidates these into a single part “Ecclesiological Traditions and Key Theologians” (7–91). This part provides an overview of the major ecclesiastical traditions, from the ancient (Orthodox and Roman Catholic) to Protestantism, Free Churches, and Pentecostals/Charismatics. Alongside descriptions of the characteristic theology and practices of various Christian communities, prominent theologians of church doctrine from each tradition contribute. Following this is a second part titled “Contextual and Global Ecclesiologies” (93–160), which was previously the third part in the first edition. This part focuses on ecclesiologies arising from specific agendas such as feminism or sociopolitical liberation, or from particular regions of the world, especially the Global South. The extensive coverage of this part, now nearly comparable to the first, not only reflects the radical transformation of the global church, with the majority of Christians now residing in the Global South, but also underscores the emergence of new forms of ecclesial existence.Two entirely new parts, serving as extensions with a unique ecumenical and interreligious emphasis, elucidate the distinctive character of the present work. Part 3, titled “The Life and Mission of the Church” (161–230), aims to analyze and contemplate the life and mission of the church, delving into key ecclesiological themes such as ministry and ministers, sacraments/ordinances, and liturgy and worship. In keeping with the overarching ecumenical approach of the book, this discussion refrains from intentionally privileging any particular Christian tradition. The fourth part, titled “The Christian Church Among Religious Communities” (233–66), adopts a comparative theological approach, juxtaposing Christian community with Jewish, Muslim, Hindu, and Buddhist communities. Comparative theology “marks acts of faith seeking understanding which are rooted in a particular faith tradition but which, from that foundation, venture into learning from one or more other faith traditions based on Christian tradition and teachings” (235). Käkkäinen emphasizes that this part draws inspiration from British Anglican Keith Ward’s work Religion and Community and builds upon his preceding book Hope and Community (2017), which engages in a profound exploration of the communal visions of four other non-Christian religions: Judaism, Islam, Hinduism, and Buddhism.Certainly, Käkkäinen’s endeavor to provide an ecclesiological overview against the backdrop of global church trends deserves recognition. Among the significant developments are (1) the evolution and growth of the modern ecumenical movement, with its urgent quest for visible unity (91); (2) the emergence of nontraditional forms of church worldwide, linked to the development of the Free Churches (69–81); (3) the rapid growth of Christianity in the Global South and the associated contextual challenges (95–100); and (4) the increasing relevance of interreligious relationships in pluralistic societies globally (233).The particular value of this theological textbook lies in Käkkäinen’s pedagogical skill, illuminating the complex dynamics of ecclesiological developments from the past to the present in a relevant linguistic style and with clear and cogent arguments. Beneficial for both students and laypersons is the introductory orientation section at the beginning of each part of the book, which provides understandable insights into the respective topics and clarifies important terminologies. In terms of content, alongside the interreligious engagement such as the Christian–Hindu encounter in chapter 20, the generally ecumenical focus is of particular interest. It opens avenues for intriguing theological reflections crucial for contemporary Christianity as a global religious formation. For instance, in chapter 17, Käkkäinen explores the relationship between ecumenism and mission in light of the High Priestly Prayer in John 17: “The unity of the church, while essential in itself, is also needed for the sake of helping the world believe in Jesus” (224).Despite these strengths, the textbook cannot delve too deeply into the details of ecclesiological approaches, often leaving their complex interconnections unexplored. The treatment of Asian Ecclesiologies in chapter 10, spanning only seven pages, represents a significant reduction and can only sketch some broad strokes. However, my main critique lies in the lack of problematization of the methodology. Käkkäinen adopts a comparative ecclesiology approach, relying on written source texts (more or less official confessional statements and texts of representative theologians) (p. 5). These are text-fixed ecclesiological frameworks, often highlighted in academic contexts and Western discourse. It should be clear that theology is not solely condensed in rational doctrinal propositions, nor confined to agreements, sermons, articles, and books, or to creeds and written texts. Such an understanding falls short and neglects the fact that theology, especially in the Global South, is expressed through proverbs of everyday life, symbolism, forms of meditation, and the like. While understandable due to the limited scope, Käkkäinen’s focus could have, in my view, delved deeper into such fundamental questions.Formally, the organization into parts and chapters is very reader-friendly. The extensive footnotes are a treasure for readers, further supported in the updated and expanded version by an author and subject index in the appendix. However, the absence of a comprehensive bibliography is a minor flaw in the book.Overall, this renewed introduction to ecclesiology, which aptly reflects the global trend of the ecumenical and interreligious paradigm, will be an enriching resource for students, interested clergy, and laypersons seeking to look beyond their own denominational and contextual boundaries. While the manageable scope of the book can only provide a broad overview of the diversity of global ecclesiologies, those wishing to delve deeper into specific contexts or thematic areas may find more comprehensive resources elsewhere.