Stephen Ebo ANNAN. Catholicism and the Spirit: Imagining a More Pneumatological, Charismatic Ecclesiology. Bloomington, IN: Xlibris, 2018. xxviii + 336. $19.98. Reviewed by Dennis DOYLE, University of Dayton.

 

 

This work is a revision of a doctoral dissertation written by a Catholic priest from Ghana at KU Leuven under the direction of Peter De Mey. It offers a theological assessment of the widespread phenomenon of Pentecostal and charismatic Christianity both in Africa and throughout the world. The book’s main argument is that the Catholic Church should respond by reexamining its own ecclesial self-understanding and by developing its own version of a pneumatological-charismatic ecclesiology. Annan takes great pains in explaining that such an approach need not be juxtaposed to current official ecclesiologies based on Trinitarian or Christological communion. At the same time, however, it is not enough simply to take the ecclesiological status quo as a starting point and to tweak it in a pneumatological fashion. Current challenges demand a more direct grounding of Catholic self-understanding and practice in the experience of the Holy Spirit.

Annan develops this theme with passion and purpose. His assessment of Pentecostal and charismatic communities is even-handed both in its sincere admiration and in its sharp analysis of common problems.  Such communities are often excellent in addressing the current needs of people and in being open to the inspiration of the Holy Spirit. They can also at times, however, display tendencies toward divisiveness, spectacle, fundamentalism, individualism, and the privatization of faith. Annan thinks that the Catholic Church can learn much from them, but should not simply become like them in every way.

For Annan, a pneumatological-charismatic ecclesiology finds deep roots in scripture and tradition. Since at least the time of the Montanist controversy in the second century, however, a tension between office and charism has played out in a way that has not favored the broad experience of the Holy Spirit among the Christian people. Still today, current top-heavy official versions of Trinitarian communion ecclesiology with a strong Christological focus put more energy into institutional defensiveness than into being open to the movement of the Holy Spirit. A pneumatological-charismatic ecclesiology can itself retain a strong Trinitarian and Christological dimension without de-emphasizing the oft-neglected third person. Such an approach, argues Annan, can be more inclusive than current Catholic policies in regard to sacramental practices, lay participation, and addressing the more immediate needs of the People of God.

This book has all of the advantages and some of the disadvantages of being based on a dissertation. The central third chapter of this five chapter study addresses the role of the Holy Spirit in the ecclesiology of Yves Congar. Congar also makes significant appearances in the other four chapters. The overall range of research is quite impressive, not only when it comes to Congar but also including the history of pneumatology, the contributions of the Second Vatican Council, and current trends in world Christianity. In addition, the work offers a broad-ranging survey of contemporary ecclesiology. As in most dissertations, however, the main themes are repeated again and again. In places assertions are supported as much by quotes from representative scholars as by arguments made by the author. Some lengthy passages in German and other languages are left untranslated.

Despite these drawbacks, this book makes a significant contribution to Catholic ecclesiology. The main thesis concerning the role of the Holy Spirit is of great importance. This work could serve well as a reading in a graduate course in ecclesiology or in world Christianity. For its clear-written and accurate assembly of resources alone, this book deserves to be in every library with a serious collection of Christian theology.