Frank Macchia’s book is an important theological work that describes Christology from the perspective of the Pentecost and the Pentecostal Church.  Macchia states, “The purpose of this book is to view all of the events of Christ’s life and mission through the lens of their fulfillment at Pentecost (6).”  This book review describes the argument of his thesis, and at the end, I critically examine his theology from a Catholic perspective.

Macchia writes, “The book has three parts, with two major chapters in each part.  Part 1 will deal with the task of Christology: Chapter 1 with Christological Method and Chapter 2 with additional challenges that needed to be overcome in pursing the task of Christology historically.  Part 2 will then explore Christ’s incarnation (Chapter 3) and anointing at the Jordan River (Chapter 4).  Part 3 finally covers the climactic moments of his death and resurrection (Chapter 5) and Pentecost as the place from which we look (7) with hope for his return (Chapter 6) (p. 6).”  In all chapters, Macchia intertwines Biblical passages, current and past theological positions, and his own theology of Christ as Spirit-Baptizer.

Chapter 1, “The Christological Method,” (11-65), Macchia answers questions about the identity of Christ (11).  His point of view that is new to the Christological Method is: “Pentecost is the culminating event” of Jesus’s life, connected to the Biblical history that went before him (12).  Macchia analyzes and compares the Christology of theologians like Albert Schweitzer, Wolfhart Pannenberg, Rudolf Bultmann, Karl Barth, and Walter Kasper, among others.  Citing Walter Kasper, Macchia’s Christology is like his: Christ’s identity comes from below (humanity) and from above (divinity) (24).  However, Macchia departs from theological positions that has the Resurrection as its starting point and starts with the Pentecost (27).  Moreover, he connects Jesus’ Baptism by John the Baptist as a key Spirit event in the life of Christ, and writes, “This mutual working of Son and Spirit in unity with the Father’s cause in the world reaches its climax at Pentecost” and “is the decisive confirmation of Jesus’s divine-human identity (27).”  Macchia observes that the preoccupation of the early Church to defend Jesus’ relationship with God as fully human and fully divine left the Pentecostal connection underdeveloped.  He then reads salvation history from the perspective of the Pentecost. The Spirit heals humanity from sin to become one with God (44-56).  For Macchia, “the story of Christ’s self-giving that led up to Pentecost as Christ’s culminating act in history” is the basis of Christology, and it is “attentive to what Christ is doing by the Spirit in the world today (56).”

Chapter 2 discusses the “Challenges to Christology” (66-120).  The challenges are Metaphysical (67-87), Scriptural (87-98), Functional and Ontological (98-101), Anthropological (101-112), and Pluralist (112-117).  His answers come from both theologians and Scripture, by which he exposes the weakness of each position in relation to his Christology.  For example, confronting the Scriptural challenge, Jesus’ deity, Macchia employs the Gospel of John to interpret Christ’s messianic identity.  He explains how the Gospel culminates in the central concept that Christ is the Spirit Baptizer.  The other challenges come from Friedrich Schleiermacher (100), Ludwig Feuerbach (103), and John Hick (113).

In Part Two, Macchia elaborates on the meaning of “Christ’s Incarnation” (123-183) (Chapter 3), and on “The Jordan and the Life of Jesus” (184-243), (Chapter 4).  The goal of Chapter 3 is to explain how “the divine Word became flesh to impart the Spirit of life (123).”  He writes, “The divine Son becomes human so that humanity could have a share in the divine life.  Incarnation is fulfilled at Pentecost (124).”  The following theological concepts are explored: Incarnation and Pentecost (124-134); Jesus as Truly God (134-153); Jesus as Truly Human (153-170); and Jesus as Divine and Human (hypostatic union) (170-182).  Macchia concludes this chapter, “The chief concern of Christology is, therefore, to preserve Jesus Christ’s essential unity with the father and the Holy Spirit in order to remain faithful to Christ as the anointed Spirit Baptizer, the incarnation of the divine Son (183).”

Chapter 4 develops the significance of Jesus’ baptism at the Jordan River.  Macchia writes, “Jesus’s reception of the Spirit at the Jordan is thus a pivotal salvation-historical event because Jesus’ entire mission will be fulfilled in and through the Spirit (184).”  The chapter reads like Biblical exegesis.  The topics of each section begins with the phrase, “The Spirit-baptized Christ...”  For example, the first section is titled, “The Spirit-baptized Christ, Incarnation and Pentecost” (187-91); the second section, “The Spirit-baptized Christ and Israel” (191-201); and so on: “… and Coming of God” (201-5); “…and the Temple” (205-7); “…and Prayer” (207-11); “…and the Justice of the Kingdom” (211-20); “…and the Law” (220-224); “…and Table Fellowship” (225-7); “…and Healing” (227-229).  The last topic is the “Fire-baptized Christ,” which is Jesus’ suffering and “laying down of life” (229).  The despair of the cross becomes a “purgative force for those who will find their existence by the Spirit in him (242).”  Macchia concludes that “Jesus’ …reception of the Spirit at the Jordan is an important event that picks up the thread of the incarnation and ties it meaningfully to the massively important events at the climax of Jesus’ mission: crucifixion, resurrection, and Pentecost (243).”

Part 3 is on “Christ’s Death and Resurrection,” Chapter 5 (247-300), and on “The Christ of Pentecost,” Chapter 6 (301-349).  Macchia connects the crucifixion and resurrection to the Pentecost.  “The crucifixion of Jesus is the way by which God overcomes humanity’s baptism in fire and removes the barrier of sin and death so as to make way for granting the spirit to fallen flesh (248).”  The resurrection releases from the innermost being of Jesus “the Spirit from which others will drink” (296).  “The resurrection is the victory of the renewing baptism in the Spirit over the devasting baptism in fire… (296).”  And, “God reconciles humanity to the divine life representatively on the cross and the resurrection so that God could culminate this act at Pentecost (299).”

The last chapter, “The Christ of Pentecost” has as its objective to show the relevance of Christ today: “Christ is still living and acting!  Chief among his activities is fulfilling the promise of the Father to bestow the Spirit on all flesh (301).”  Christologically, Jesus’ identity, the Spirit-baptized, is revealed at Pentecost as Spirit Baptizer, “who incorporates the others into himself (309).”  Macchia does this in five sections: “Christ as Lord” (or King) (309-20), “Christ as Prophet” (321-328), “Christ as High Priest” (328-339), “The Christ who Sends” (339-343), and “The Coming Christ” (343-349).  This is a Pentecostal theology, of which this reviewer is not an expert.  However, the chapter is rich in exegesis and ties Biblical meaning to how the Spirit Baptizer is working in the world.  It is the Pentecostal theological perception about how God heals us of our sins and prepares us for eternal life.

There are many theological concepts in this book that converge with Catholic theological concepts, but his theology diverges on significant issues important to the Church.  I give a few examples.  The Sacramental theology of Catholicism states that the priest acts in persona Christi, which points to the Church as a divine institution, thereby viewing priests with the power of the Spirit to forgive sins and to convert bread and wine into the Body and Blood of Christ.  Macchia rejects this kind of Sacramental understanding (319ff).  Second, Catholic belief in the Real Presence, rooted in Scripture as well, is subtly rejected by Macchia, who says that the Spirit Baptizer works through the proclamation of the church only (321, 328).  Third, the Eucharist in Catholicism is an essential part of the ritual participation of is adherents, and it is the focal point of the Holy Spirit working in the world.  However, Macchia describes Eucharistic theological concepts, like epiclesis and anamnesis, apart from Catholic Sacraments, and part of the inspirational work of Jesus as Spirit Baptizer (335ff).  While many faith traditions desire greater communion, how this is achieved is understood differently.  Perhaps these may become points of ecumenical talks in the future.

Finally, in the last pages of his book, Macchia writes that the church should heed Jesus’ declaration for: “a preferential option for the poor and the oppressed, those who suffer the most from the oppression of sin in the world (342).”  In this vein, Macchia suggests that “the more deeply the church delves into Christ, the more deeply will its members” help the oppressed (343, 110).  However, contrary to Macchia’s theological perception, without the social sciences it will be very hard or even impossible to know how Christ the Spirit Baptizer is solving the problems of the oppressed or incorporating us into the communion of saints.