Experience of the Spirit ed. by P. Huizing, W. Bassett, and: Healing and the Spirit ed. by G. Combet, L. Fabre (review)

BOOK REVIEWS 499 change her commission to worship God into a simple function of bringing salvation and humanization to the world; Rahner examines the causes behind the movement and points to a new relationship between what is horizontal and vertical in Christian life in our d1ty (18). And finally, a presentation to the International Commission of Theologians (1970) sets some limits to a theology of revelation for bringing about social change and describes the Church's responsibilities in pointing out and defending human rights (19). The essays of the third part of this book struggle with the Church's responsibilities and opportunities to work for the development of peoples. The dogmatic theologian is challenged to clarify the meaning of the salvation which the Church is to offer to mankind in a world in which science has replaced God as the effective cause in bringing about good things. The limited success of these articles in describing the function of the Church in these matters points to the limitations of dogmatic theology in solving concrete problems of the day. If the dogmatic theologian can give the basis for Christian solutions, he must nevertheless cooperate with experts in other disciplines to find the complete and workable answers. The intersection of ecclesiology, sacramentology, and secularity continues to be an area of complex problems. Dogmatic theology needs to find the areas which are fundamental to the solution of problems. This is a pastoral service which dogmatic theologians are called upon to render at various levels of the local, national, and universal Church. There is evidence everywhere in the Catholic Church today that authorities are seeking every opportunity to open up dialogue with theologians and scholars of all disciplines. But the problems require patient study and cooperation of all. Karl Rahncr is an example of a scholarly theologian who has endured long and painful service in the Church he loves. This set of essays offers a model to a new generation of theologians who would put dogma at the pastoral service of the Church. Dominican House of Studies Washington, D. O. JOHN MATTHEW DONAHUE 0. P. Experience of the Spirit. Edited by P. Huizing and W. Bassett. Healing and the Spirit. Edited by G. Combet and L. Fabre. Vol. 99 of Concilium series. New York: Seabury Press, 1976. $4.95. This small Festschrift, presented to Fr. Edward Schillebeeckx on the occasion of his sixtieth birthday, is in two parts. The first, and longer, on 500 BOOK REVIEWS "Experience of the Spirit " has contributions from many of the bestknown theologians of our day; the second on " Healing and the Spirit " has shorter articles by lesser-known authors. J.-P. Jossua appears to answer affirmatively the question in his title "Theology, Charism of the Spirit?" Hardly touching the important topic of the role of the Spirit in doing theology, Jossua notes the community context of all intellectual activity carried on in Christ according to the New Testament, and presents such activity as both a gift of the Spirit and a form of service. Jossua asks far more questions than he attempts to answer. Piet Schoonenberg on " Baptism with the Holy Spirit " is a useful addition to the theological literature on this topic. He studies the New Testament and then contemporary experience in the Pentecostal movement. The former, summarized in the phrase "the glorified Christ baptizes with Holy Spirit," identifies five elements common to all biblical accounts of receiving the Spirit: repletion (full-filling); forming part of our conscious and identifiable experience; affecting the body; being for the Body of Christ, the Church; gifts for the journey. Schoonenberg, unusually for a Catholic author, makes no attempt to relate Baptism with Holy Spirit to the sacraments of initiation: this makes it less apologetic and may indirectly have promoted its creative character. In the second part, Schoonenberg relates the distinction sometimes made by classical Pentecostals between "the Spirit with " and " the Spirit in " to stages in prayer growth and sees as distinct the zones of the human touched respectively by charismata and by the acquisition of the virtues. Schoonenberg's modest contact with charismatics makes this less magisterial, though his position on the possibility of direct experience of God has developed...