Wolfhart Pannenberg | |
|---|---|
 Pannenberg in 1983 | |
| Born | (1928-10-02)2 October 1928 Stettin, Germany |
| Died | 4 September 2014(2014-09-04) (aged 85) Munich, Germany |
| Academic background | |
| Alma mater | |
| Influences | |
| Academic work | |
| Discipline | Theology |
| Sub-discipline | Systematic theology |
| School or tradition | Lutheranism |
| Institutions | |
| Doctoral students | |
| Notable students | Gunther Wenz [de] |
| Influenced | |
Wolfhart Pannenberg (2 October 1928 – 4 September 2014)[4] was a GermanLutherantheologian. He made a number of significant contributions to modern theology, including his concept of history as a form ofrevelation centered on theresurrection of Christ, which has been widely debated in both Protestant and Catholic theology, as well as by non-Christian thinkers.
Pannenberg was born on 2 October 1928 in Stettin,Germany, nowSzczecin,Poland. He was baptized as an infant into the Evangelical (Lutheran) Church, but otherwise had virtually no contact with the church in his early years. At about the age of sixteen, however, he had an intensely religious experience he later called his "light experience". Seeking to understand this experience, he began to search through the works of great philosophers and religious thinkers. A high school literature teacher who had been a part of theConfessing Church during theSecond World War encouraged him to take a hard look at Christianity, which resulted in Pannenberg's "intellectual conversion", in which he concluded that Christianity was the best available religious option. This propelled him into his vocation as a theologian.[citation needed]
Pannenberg studied in Berlin, Göttingen, Heidelberg, and Basel. In Basel, Pannenberg studied underKarl Barth. His doctoral thesis at Heidelberg was onEdmund Schlink's views onpredestination in the works ofDuns Scotus, which he submitted in 1953 and published a year later. HisHabilitationsschrift in 1955 dealt with the relationship between analogy and revelation, especially the concept of analogy in the teaching of God's knowledge.[citation needed]
After 1958, Pannenberg consistently served as a professor on the faculties of several universities. Between the years of 1958 and 1961 he was the Professor of Systematic Theology at theKirchliche Hochschule Wuppertal [de]. Between 1961 and 1968, he was a professor inMainz. He had several visiting professorships at theUniversity of Chicago (1963), Harvard (1966), and at theClaremont School of Theology (1967), and since 1968 had been Professor of Systematic Theology at theUniversity of Munich.[5] He retired in 1993, and died at age 85 in 2014.[6]Throughout his career, Pannenberg remained a prolific writer. As of December 2008, his "publication page" on theUniversity of Munich's website lists 645academic publications to his name.[7]
Pannenberg'sepistemology, explained clearly in his shorter essays, is crucial to his theological project. It is heavily influenced by Schlink, who proposed a distinction between analogical truth, i.e. a descriptive truth or model, anddoxological truth, or truth as immanent in worship. In this way of thinking, theology tries to express doxological truth. As such, it is a response to God's self-revelation. Schlink was also instrumental in shaping Pannenberg's approach to theology as anecumenical enterprise – an emphasis which remained constant throughout his career.[citation needed]
Pannenberg's understanding ofrevelation is strongly conditioned by his reading ofKarl Barth andGeorg Wilhelm Friedrich Hegel, as well as by a sympathetic reading of Christian and Jewishapocalyptic literature. The Hegelian concept of history as an unfolding process in which Spirit and freedom are revealed combines with a Barthian notion of revelation occurring "vertically from above". While Pannenberg adopts a Hegelian understanding of History itself as God's self-revelation, he strongly asserts theresurrection of Christ as aproleptic revelation of what history is unfolding. Despite its obvious Barthian reference, this approach met with a mainly hostile response from bothneo-orthodox and liberal,Bultmannian theologians in the 1960s, a response which Pannenberg claims surprised him and his associates.[8] A more nuanced, mainly implied, critique came fromJürgen Moltmann, whose philosophical roots lay in theLeft Hegelians,Karl Marx andErnst Bloch, and who proposed and elaborated a Theology of Hope, rather than of prolepsis, as a distinctively Christian response to History.[citation needed]
As disciple ofKarl Löwith, Pannenberg continued the debate againstHans Blumenberg in the so-called 'theorem of secularization'.[9] "Blumenberg targets Löwith's argument that progress is the secularization of Hebrew and Christian beliefs and argues to the contrary that the modern age, including its belief in progress, grew out of a new secular self-affirmation of culture against the Christian tradition."[10]
Pannenberg is perhaps best known forJesus: God and Man in which he constructs aChristology "from below", deriving his dogmatic claims from a critical examination of the life and particularly theresurrection of Jesus of Nazareth. This is his programmatic statement of the notion of "History as Revelation". He rejects traditionalChalcedonian"two-natures" Christology, preferring to view the person of Christ dynamically in light of the resurrection. This focus on the resurrection as the key to Christ's identity has led Pannenberg to defend its historicity, stressing the experience of the risen Christ in the history of the early Church rather than the empty tomb.[citation needed]
Eschatological views of Pannenberg discount the importance of temporal process in the New Creation, time being linked with the sinful present age.[11] He preferred an eternal present to limited concepts of past, present and future and an end of time in a focused unity in the New Creation. Pannenberg has also defended the theology of Americanmathematical physicistFrank J. Tipler's Omega Point Theory.[12][13][14][15]
Central to Pannenberg's theological career was his defence of theology as a rigorous academic discipline, one capable of critical interaction with philosophy, history, and most of all, thenatural sciences. Michael Root wrote onFirst Things in 2012, "In recent years, he has been outspoken in his opposition within theEvangelical Church in Germany to any approval of homosexual relations. He said that a church that approved homosexual relations had by that act ceased to be a true church. In 1997, he created a public stir when he returned hisFederal Order of Merit after the order was bestowed on a lesbian activist."[16]
In 1994, Pannenberg delivered the eighthErasmus Lecture, titledChristianity and the West, sponsored byFirst Things magazine and the Institute on Religion and Public Life. In his lecture, Pannenberg reflected on the historical and theological foundations of Western civilization, arguing that the decline of Christian belief in the modern world has profound implications for culture, moral order, and political life. His address exemplified the Erasmus series’ engagement with questions at the intersection of faith and contemporary society.[17]
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