# Wolfhart Pannenberg

Part of a series on :
Lutheranism :
Background
Christianity
Start of the Reformation
Reformation
Protestantism :
Doctrine and theology
Bible
Old Testament
New Testament
Creeds
Apostles' Creed
Nicene Creed
Athanasian Creed
Book of Concord
Augsburg Confession
Apology of the Augsburg Confession
Luther's Small / Large Catechism
Smalcald Articles
Treatise on the Power and Primacy of the Pope
Formula of Concord
Distinctive theological concepts
Theology of Martin Luther
Justification
Law and Gospel
Sola gratia
Sola scriptura
Christology
Sanctification
Two kingdoms
catholicity
Two states of the Church
Priesthood of all believers
Divine Providence
Marian theology
Theology of the Cross
Sacramental Union
Other relevant topics
Homosexuality :
Sacraments and worship
Baptism
Eucharist
Confession
Confirmation
Matrimony
Anointing of the Sick
Holy Orders
Divine Service
Matins
Vespers
Liturgical calendar
Calendar of saints
Lutheran hymn
Lutheran hymnwriters
Normative principle
Lutheran art :
Organization
Confessional Evangelical Lutheran Conference
Global Confessional & Missional Lutheran Forum
International Lutheran Council
Lutheran World Federation
Denominations
Lutheranism by region :
Movements
History of Lutheranism
Crypto-Lutherans
Gnesio-Lutherans
Lutheran orthodoxy
Pietists
Radical Pietism
Haugeans
Laestadians
Finnish Awakening
Old Lutherans
Neo-Lutherans
High church Lutherans
Confessional Lutheranism :
Key figuresMissionaries
John Campanius
Bartholomäus Ziegenbalg
Hans Egede
Johann Heinrich Callenberg
Johann Phillip Fabricius
Paul Henkel
John Christian Frederick Heyer
Karl Graul
Martti Rautanen
Wilhelm Sihler
F. C. D. Wyneken
Hans Paludan Smith Schreuder
Lars Olsen Skrefsrud
Ludwig Ingwer Nommensen
Onesimos Nesib
Paul Olaf Bodding
Johann Flierl
Christian Keyser
Jens Christensen
Bible Translators
Martin Luther
Casiodoro de Reina
Kjell Magne Yri
Onesimos Nesib
Aster Ganno
Kristian Osvald Viderø
Jákup Dahl
Bartholomäus Ziegenbalg
Johann Phillip Fabricius
William Tyndale
John Rogers
George Constantine
Jozef Roháček
Johannes Avetaranian
Guðbrandur Þorláksson
Ludvig Olsen Fossum
Hans Egede / Paul Egede
Otto Fabricius
Nils Vibe Stockfleth
Olaus Petri / Laurentius Petri
Martti Rautanen
Primož Trubar
Jurij Dalmatin
Ludwig Ingwer Nommensen
Sebastian Krelj
Mikael Agricola
Norwegian Bible Society
Swedish Bible Society
Samuel Ludwik Zasadius
Stanislovas Rapolionis
Laurentius Andreae
Hans Tausen
Olaf M. Norlie
Jonas Bretkūnas
Hans Paludan Smith Schreuder
Antonio Brucioli
Mikołaj Jakubica
Matthias Bel
Johann Ernst Glück
William F. Beck
Theologians
Martin Luther / Katharina von Bora
Philip Melanchthon
Johannes Bugenhagen
Johannes Brenz
Justus Jonas
Hans Tausen
Laurentius Petri
Olaus Petri
Mikael Agricola
Matthias Flacius
Martin Chemnitz
Johann Gerhard
Abraham Calovius
Johannes Andreas Quenstedt
Johann Wilhelm Baier
Philipp Spener
David Hollaz
August Hermann Francke
Henry Muhlenberg
Lars Levi Laestadius
Charles Porterfield Krauth
C. F. W. Walther
Søren Kierkegaard
Albrecht Ritschl
Wilhelm Herrmann
F. W. Stellhorn
Rudolf Otto
Ernst Troeltsch
Rudolf Bultmann
Paul Tillich
Hermann Sasse
Dietrich Bonhoeffer
Wolfhart Pannenberg
Robert Jenson :
vte :
Wolfhart Pannenberg (2 October 1928 – 4 September 2014) was a German Lutheran theologian. He made a number of significant contributions to modern theology, including his concept of history as a form of revelation centered on the resurrection of Christ, which has been widely debated in both Protestant and Catholic theology, as well as by non-Christian thinkers.

## Life and career

Pannenberg was born on 2 October 1928 in Stettin, Germany, now Szczecin, 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 the Confessing Church during the Second 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.
Pannenberg studied in Berlin, Göttingen, Heidelberg, and Basel. In Basel, Pannenberg studied under Karl Barth. His doctoral thesis at Heidelberg was on Edmund Schlink's views on predestination in the works of Duns Scotus, which he submitted in 1953 and published a year later. His Habilitationsschrift in 1955 dealt with the relationship between analogy and revelation, especially the concept of analogy in the teaching of God's knowledge.
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 the Kirchliche Hochschule Wuppertal [de]. Between 1961 and 1968, he was a professor in Mainz. He had several visiting professorships at the University of Chicago (1963), Harvard (1966), and at the Claremont School of Theology (1967), and since 1968 had been Professor of Systematic Theology at the University of Munich. He retired in 1993, and died at age 85 in 2014. Throughout his career, Pannenberg remained a prolific writer. As of December 2008, his "publication page" on the University of Munich's website lists 645 academic publications to his name.

## Theological views

Pannenberg's epistemology, 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, and doxological 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 an ecumenical enterprise – an emphasis which remained constant throughout his career.
Pannenberg's understanding of revelation is strongly conditioned by his reading of Karl Barth and Georg Wilhelm Friedrich Hegel, as well as by a sympathetic reading of Christian and Jewish apocalyptic 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 the resurrection of Christ as a proleptic revelation of what history is unfolding. Despite its obvious Barthian reference, this approach met with a mainly hostile response from both neo-orthodox and liberal, Bultmannian theologians in the 1960s, a response which Pannenberg claims surprised him and his associates. A more nuanced, mainly implied, critique came from Jürgen Moltmann, whose philosophical roots lay in the Left Hegelians, Karl Marx and Ernst Bloch, and who proposed and elaborated a Theology of Hope, rather than of prolepsis, as a distinctively Christian response to History.
As disciple of Karl Löwith, Pannenberg continued the debate against Hans Blumenberg in the so-called 'theorem of secularization'. "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."
Pannenberg is perhaps best known for Jesus: God and Man in which he constructs a Christology "from below", deriving his dogmatic claims from a critical examination of the life and particularly the resurrection of Jesus of Nazareth. This is his programmatic statement of the notion of "History as Revelation". He rejects traditional Chalcedonian "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.
Eschatological views of Pannenberg discount the importance of temporal process in the New Creation, time being linked with the sinful present age. 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 American mathematical physicist Frank J. Tipler's Omega Point Theory.
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, the natural sciences. Pannenberg was an outspoken critic of the approval of homosexual relations by the Evangelical Church in Germany, going so far as to say that a church which approves of homosexual practice is no longer a true church. He returned his Federal Order of Merit after the decoration was awarded to a lesbian activist.

## Partial bibliography
### Books by Pannenberg in English

* 1968. Revelation As History (edited volume). New York: The Macmillan Company.
* 1968. Jesus: God and Man. Philadelphia: Westminster Press.
* 1969. Basic Questions in Theology. Westminster Press
* 1969. Theology and the Kingdom of God. Westminster Press.
* 1970. What Is Man? Philadelphia: Fortress Press.
* 1972. The Apostles' Creed in Light of Today's Questions. Westminster Press.
* 1976. Theology and the Philosophy of Science. Westminster Press.
* 1977. Faith and Reality. Westminster Press.
* 1985. Anthropology in Theological Perspective. T&T Clark
* 1988–1994. Systematic Theology. T & T Clark

### Online writings

* "God of the Philosophers," First Things, June/July 2007.
* "Letter from Germany," First Things, March 2003.
* "Facing Up: Science and Its Cultural Adversaries," First Things, August/September 2002.
* "Review of Robert W. Jenson's Systematic Theology: Volumes I & II," First Things, May 2000.
* "When Everything is Permitted," First Things, February 1998.
* "The Pope in Germany," First Things, December 1996.
* "How to Think About Secularism," First Things, June/July 1996.
* "Christianity and the West: Ambiguous Past, Uncertain Future," First Things, December 1994.
* "The Present and Future Church," First Things, November 1991.
* "God's Presence in History," Christian Century (11 March 1981): 260–63.