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Journal articles on the topic 'Wolfhart Pannenberg'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

Olson, R. "Wolfhart Pannenberg's Doctrine of the Trinity." Scottish Journal of Theology 43, no. 2 (May 1990): 175–206. http://dx.doi.org/10.1017/s0036930600032488.

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In the past some of Wolfhart Pannenberg's interpreters have suggested that a major weakness of his revision of the doctrine of God is a neglect of the doctrine of the Trinity. In 1975 Herbert Burhenn criticised Pannenberg for exercising considerable reservation with regard to the three-in-oneness of God and for reducing the trinitarian distinctions of Father, Son, and Holy Spirit to temporal distinctions. He also stated that ‘The Trinity cannot function for Pannenberg, as it does for Barth, as a structural principle of theology.’ About a decade later Elizabeth Johnson very cogently noted the need for a well-developed concept of the Trinity in Pannenberg's theology:

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2

Wenz, Gunther. "Editorial: Wolfhart Pannenberg." Kerygma und Dogma 54, no. 3 (August 2008): 147–48. http://dx.doi.org/10.13109/kedo.2008.54.3.147.

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3

Graf, Friedrich Wilhelm. "In Memoriam Wolfhart Pannenberg." Kerygma und Dogma 62, no. 2 (June 8, 2016): 183–88. http://dx.doi.org/10.13109/kedo.2016.62.2.183.

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4

Hollingsworth, Andrew. "Wolfhart Pannenberg, Openness to the World, and the Sensus Divinitatis." Irish Theological Quarterly 86, no. 3 (June 6, 2021): 289–302. http://dx.doi.org/10.1177/00211400211017735.

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One of the foundational concepts for Wolfhart Pannenberg’s theological anthropology is his notion of ‘openness to the world.’ Openness to the world, according to Pannenberg, is essential to human identity in that one’s identity is established in their openness to the world, to the other, and, ultimately, to God. I aim to bring Pannenberg’s openness to the world into dialogue with the concept of the sensus divinitatis as articulated by John Calvin and further developed by Alvin Plantinga. The question driving this paper is whether or not Pannenberg’s openness to the world can rightly be understood as the sensus divinitatis, and, if so, what might be some benefits of it. I conclude that Pannenberg’s understanding of openness to the world is a fruitful way of understanding the sensus divinitatis and a fruitful way of arguing for and explaining humanity’s innate knowledge of God.

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5

Džinić, Ivo. "Kategorija »ekscentrične pozicionalnosti« u teološkoj perspektivi – Wolfhart Pannenberg i Helmuth Plessner." Nova prisutnost XVII, no. 3 (November 23, 2019): 429–41. http://dx.doi.org/10.31192/np.17.3.1.

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U članku se obrađuje pokušaj razumijevanja čovjeka karakterističan za filozofsku antropologiju s početka 20. stoljeća. U tom kontekstu se na poseban način osvrće na kategoriju »ekscentrične pozicionalnosti« čovjeka u odnosu na druge oblike svijeta života, kako ju je formulirao Helmuth Plessner, jedan od glavnih predstavnike te svojevrsne podgrane cjelokupne filozofske antropologije. Središnju temu članka čini uvid u teološku interpretaciju Plessnerove kategorije čovjekove ekscentričnosti koju je poduzeo evangelički teolog Wolfhart Pannenberg. Pozitivno vrjednujući i prihvaćajući Plessnerove filozofsko-antropološke izvode, Pannenberg ih je nastojao dalje produbljivati u teološkoj perspektivi, pokušavajući tako pokazati nužnost prihvaćanja religijske dimenzije u karakterističnim i općeprihvaćenim antropološkim fenomenima. U prilogu će se nastojati pokazati i koliko su takve teološke interpretacije poželjne i uopće moguće, te će se ukazati i na neke kritičke opaske na Pannenbergov pokušaj teološkoga pristupa rezultatima jedne strogo filozofske antropologije.

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6

Moltmann, Jürgen. "Personal recollections of Wolfhart Pannenberg." Theology Today 72, no. 1 (February 27, 2015): 11–14. http://dx.doi.org/10.1177/0040573614563534.

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7

McCann, Dennis P. "Ethics. Wolfhart Pannenberg , Keith Crim." Journal of Religion 66, no. 3 (July 1986): 348–49. http://dx.doi.org/10.1086/487413.

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8

Molnar, Paul D. "Some Problems with Pannenberg's Solution to Barth's ‘Faith Subjectivism’." Scottish Journal of Theology 48, no. 3 (August 1995): 315–39. http://dx.doi.org/10.1017/s0036930600036784.

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Among recent reconstructions, Wolfhart Pannenberg's systematic theology is one of the most influential attempts to overcome authoritarianism and subjectivism. Without presenting a thorough development of Pannenberg's theology here, I shall discuss the relationship between philosophy and theology by analyzing Pannenberg's critique of Barth's ‘subjectivism’ and ‘authoritarianism’. I argue that by grounding theological knowledge in a version of Heidegger's concept of anticipation, Pannenberg has not escaped his own religious subjectivism. Thus theological meaning inevitably results from a philosophy of existence grounded in an anticipatory grasp (Vorgriff) of the totality of reality which is presumed to refer to the reality of God.

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9

Mudge, Lewis S. "The Church. Wolfhart Pannenberg , Keith Crim." Journal of Religion 65, no. 3 (July 1985): 425–26. http://dx.doi.org/10.1086/487273.

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10

Peters, Ted. "In Memoriam: Wolfhart Pannenberg (1928-2014)." Dialog 53, no. 4 (December 2014): 365–83. http://dx.doi.org/10.1111/dial.12142.

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11

Shingleton, Bradley. "Recognition and Mutuality: Pannenberg's Theology of Law." Journal of Law and Religion 28, no. 1 (January 2013): 225–52. http://dx.doi.org/10.1017/s074808140000028x.

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Wolfhart Pannenberg is considered by many to be one of the preeminent living Protestant theologians. Now retired, Pannenberg's active career spanned almost five decades. From 1968 to 1994 he was Professor of Systematic Theology at the University of Munich; previously he taught in Mainz and Wuppertal in Germany. Pannenberg has published prolifically, culminating with his three-volumeSystematic Theology. Even in retirement, Pannenberg has continued to publish extensively, producing several volumes over the past decade. He has lectured in the U.S. on numerous occasions, and many of his books and articles have appeared in English translation. In this country, Pannenberg is generally associated with the theology of hope, a now-dated movement that was characterized by an emphasis on eschatology and the proleptic anticipation of the future through the events of history. But that association reflects only a limited aspect of Pannenberg's lengthy career, one since eclipsed by the further development of his thinking and concerns.The breadth of Pannenberg's interests is vast. In addition to his concentration on the classical themes of theology, he has explored other subjects from a theological perspective, among them sociology, science, nature, anthropology, politics and ethics. Over the course of his career, Pannenberg has repeatedly addressed questions of law and jurisprudence, beginning with essays in the early 1960s and continuing up to a publication that appeared in 2004. For the most part, these writings consist of thematic essays, a form Pannenberg has used extensively for a wide variety of subjects. In addition to these essays, portions of Pannenberg's larger works treat law and jurisprudential themes, though as subsidiary topics. His continuing concern with law reflects his view that law is strongly tied to ethics, an area to which he has devoted more attention after he completed hisSystematic Theology. Taken together, Pannenberg's writings on law constitute a coherent and reasonably well-articulated theory of law, though one that has unfortunately received limited attention, and no sustained exposition in English. Nonetheless, because of Pannenberg's prominence, and because of his incisive analysis, his work on law deserves attention in this country as well.

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12

Molnar, Paul D. "Book Review: Wolfhart Pannenberg on Human Destiny." Theological Studies 70, no. 3 (September 2009): 710–12. http://dx.doi.org/10.1177/004056390907000319.

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13

Simpson, Gary M. "Whither Wolfhart Pannenberg? Reciprocity and Political Theology." Journal of Religion 67, no. 1 (January 1987): 33–49. http://dx.doi.org/10.1086/487485.

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14

Hollingsworth, Andrew. "Back from the Future: Divine Supercomprehension and Middle Knowledge as Ground for Retroactive Ontology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 4 (November 27, 2019): 516–32. http://dx.doi.org/10.1515/nzsth-2019-0026.

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Summary In this article, I attempt to solve a problem in Wolfhart Pannenberg’s eschatology, which is best understood as a retroactive ontology. Pannenberg argues that the future exerts a retroactive causal and determinative power over the present, though he also claims that said future does not yet concretely exist. The problem can be posed thus: How does a non-concrete future hold retroactive power over the concrete present? I argue that the doctrines of middle knowledge and supercomprehension formulated by the Spanish Jesuit theologian Luis de Molina, provide an adequate solution to this problem while still preserving both the retroactive power of the nonconcrete future as well as genuine human libertarian free choice.

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15

Colombo, Joseph A. "Systematic Theology. Vol. 2. Wolfhart Pannenberg , Geoffrey Bromiley." Journal of Religion 76, no. 1 (January 1996): 125–26. http://dx.doi.org/10.1086/489758.

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16

Burkhardt-Patzina, Bernd, Friederike Nüssel, Miriam Rose, and Stefan Dienstbeck. "Bibliographie der Veröffentlichungen von Wolfhart Pannenberg 1953-2008." Kerygma und Dogma 54, no. 3 (August 2008): 159–236. http://dx.doi.org/10.13109/kedo.2008.54.3.159.

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17

Polkinghorne, John. "Fields and Theology: A Response to Wolfhart Pannenberg." Zygon® 36, no. 4 (December 2001): 795–97. http://dx.doi.org/10.1111/0591-2385.00397.

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18

Sung Ho Lee. "Wolfhart Pannenberg and Emmanuel Levinas on Infinity and Subjectivity." Theological Forum 91, no. ll (March 2018): 125–50. http://dx.doi.org/10.17301/tf.2018.91..005.

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19

Tupper, E. Frank. "The Bethlehem Massacre—Christology Against Providence?: To Wolfhart Pannenberg." Review & Expositor 88, no. 4 (December 1991): 399–418. http://dx.doi.org/10.1177/003463739108800406.

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20

Devenish, Philip E. "Anthropology in Theological Perspective. Wolfhart Pannenberg , Matthew J. O'Connell." Journal of Religion 66, no. 3 (July 1986): 341–43. http://dx.doi.org/10.1086/487408.

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21

Hayden, Sean. "Wolfhart Pannenberg on Human Destiny - By Kam Ming Wong." Religious Studies Review 35, no. 1 (March 2009): 48. http://dx.doi.org/10.1111/j.1748-0922.2009.01318_51.x.

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22

Clayton, Philip. "Science, meaning, and metaphysics: a tribute to Wolfhart Pannenberg." Interdisciplinary Science Reviews 28, no. 4 (December 2003): 237–40. http://dx.doi.org/10.1179/030801803225008721.

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23

Blanco, Carlos. "God, the Future, and theFundamentumof History in Wolfhart Pannenberg." Heythrop Journal 54, no. 2 (May 9, 2012): 301–11. http://dx.doi.org/10.1111/j.1468-2265.2012.00761.x.

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24

Eilers, Kent D. "Wolfhart Pannenberg on Human Destiny - By Kam Ming Wong." International Journal of Systematic Theology 11, no. 2 (April 2009): 235–36. http://dx.doi.org/10.1111/j.1468-2400.2008.00378.x.

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25

Henriksen, Jan-Olav. "Gud i historien - Wolfhart Pannenberg (1928–2014) in memoriam." Teologisk tidsskrift 4, no. 01 (March 25, 2015): 86–98. http://dx.doi.org/10.18261/issn1893-0271-2015-01-06.

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26

Orji, Cyril. "Lonergan and Pannenberg's Methodologies: A Critical Examination." Theological Studies 70, no. 3 (September 2009): 555–76. http://dx.doi.org/10.1177/004056390907000302.

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Perhaps without intending it, Robert Doran began a conversation that contrasts the methodological procedures of Wolfhart Pannenberg with the methodology of Bernard Lonergan. This essay explores the differences further and shows how a clarification of these two distinct but helpful methodological procedures not only enhances an understanding of the mysteries of the Christian faith and aids ecumenical discussion but also yields “mutually self-mediating advantages of dialogues.”

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27

Yang, Jae. "Pannenberg’s Doctrine of Resurrection as Science." Open Theology 5, no. 1 (January 1, 2019): 466–81. http://dx.doi.org/10.1515/opth-2019-0037.

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Abstract This article argues that Wolfhart Pannenberg’s doctrine of resurrection can be demonstrated as science. I utilize the so-called “soft” sciences (history and anthropology) alongside the “hard” sciences (cosmology and neuroscience) to demonstrate the rationality of the ostensibly miraculous resurrection. In the discussion, I argue against empiricists who posit the impossibility of the resurrection on account of analogy to favor Pannenberg’s approach of contingency and human exocentricity. Paralleling the shift in Pannenberg’s own theological approach from anthropology to the Trinity, I also argue that Pannenberg’s focus on the hard sciences in his later career reflects his concern for a more “objective” approach. Related to the hard sciences, I take the principle of continuity/discontinuity which touches on issues such as contingency, field theory, time and eternity, and various cosmological theories to demonstrate the scientific possibility of the resurrection that is both this worldly and other worldly. Moreover, using neuroscientific insights, I argue that the resurrection is not an immortality of the soul but a new body, consistent with modern science’s emphasis on physicalism, lifted by a scientifically explained exocentric field. In the discussion, I argue that Pannenberg is a modified Kuhnian who underscores evidence and facts but also the context from which they emerge.

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28

Choi, Tae-Kwan. "The universal-historical Meaning of human beings by Wolfhart Pannenberg." International Journal of Art and Culture Technology 3, no. 2 (November 30, 2019): 13–18. http://dx.doi.org/10.21742/ijact.2019.3.2.03.

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29

Scott Biddy, Wesley. "Wolfhart Pannenberg on Human Linguisticality and the Word of God." Ars Disputandi 5, no. 1 (January 2005): 183–203. http://dx.doi.org/10.1080/15665399.2005.10819892.

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30

Braaten, Carl E. "Editorial: An Encomium: A Tribute to Wolfhart Pannenberg (1928-2014)." International Journal of Systematic Theology 17, no. 1 (January 2015): 1–5. http://dx.doi.org/10.1111/ijst.12084.

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31

Liderbach, Daniel. "Book Review: The Christology of Wolfhart Pannenberg: Identity and Relevance." Theological Studies 59, no. 3 (September 1998): 524–25. http://dx.doi.org/10.1177/004056399805900318.

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32

Olson, Roger E. "Metaphysics and the Idea of God. Wolfhart Pannenberg , Philip Clayton." Journal of Religion 72, no. 2 (April 1992): 285–86. http://dx.doi.org/10.1086/488878.

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33

Arias Jaramillo, Mario Alejandro. "Resurrección: apuntes entre cristología y apocalíptica." Franciscanum 54, no. 158 (November 30, 2012): 369. http://dx.doi.org/10.21500/01201468.894.

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El artículo es una aproximación al tema de la Resurrección desde la perspectiva cristológica y la apocalíptica. La base para este escrito se encuentra en el pensamiento de Wolfhart Pannenberg, y algunas conclusiones sobre el problema de la muerte y resurrección de Jesús. El punto de partida es una reflexión sobre los horizontes procesuales de la Cristología, para poder situar al teólogo Pannenberg, del que se expone la crítica a que se ve sometido y los puntos que él mismo define a su favor. El punto segundo hace una revisión sintética de lo que es el binomio Muerte-Resurrección en la amplitud de la literatura apócrifa, los fundamentos histórico-literarios y la diversidad de perspectivas y esquemas que identificaban a la comunidad primitiva para hacer lectura de su evento fundante; y, en un tercer punto, los elementos de la apocalíptica como género apropiado para la experiencia y la comunicación del Kerygma.

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34

Duby, Steven J. "Scripture as Cognitive Principle of Christian Dogmatics." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (May 28, 2019): 223–40. http://dx.doi.org/10.1515/nzsth-2019-0012.

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Summary In traditional Protestant theology, Holy Scripture has been regarded as the external cognitive principle of Christian dogmatics. However, maintaining that Scripture should still have this role today requires addressing some challenges posed in modern Protestant theology. This essay will address three challenges that can be identified in the work of Wolfhart Pannenberg and some other recent authors. These challenges concern (1) the relationship between Scripture and the natural knowledge of God, (2) the verification of Scripture’s authority, and (3) the relationship between Scripture and the things and events signified by it.

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35

Huber, Wolfgang. "Heilsgeschehen und Weltgeschichte – Grundfragen der Ethik im Anschluss an Wolfhart Pannenberg." Zeitschrift für Evangelische Ethik 64, no. 4 (October 1, 2020): 250–62. http://dx.doi.org/10.14315/zee-2020-640405.

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36

Johnson, Elizabeth A. "Book Review: Reason for Hope: The Systematic Theology of Wolfhart Pannenberg." Theological Studies 51, no. 4 (December 1990): 764–66. http://dx.doi.org/10.1177/004056399005100426.

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37

Matito Fernández, José Ramón. "La determinación trinitaria y cristológica de la antropología de Wolfhart Pannenberg." Diálogo Ecuménico, no. 117 (January 1, 2002): 7–62. http://dx.doi.org/10.36576/summa.2229.

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38

Kolden, Marc. "Reason for Hope: The Systematic Theology of Wolfhart Pannenberg. Stanley Grenz." Journal of Religion 72, no. 4 (October 1992): 606–7. http://dx.doi.org/10.1086/489010.

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39

Martínez Gordo, Jesús. "La anticipación de lo último. La teología fundamental de Wolfhart Pannenberg." Revista Latinoamericana de Teología 13, no. 38 (August 31, 1996): 163–82. http://dx.doi.org/10.51378/rlt.v13i38.5327.

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40

Echeverría-Falla, Cecilia. "Un intento de aproximación a la imagen de Dios en el hombre según Wolfhart Pannenberg." Pensamiento y Cultura 13, no. 1 (June 1, 2010): 17–36. http://dx.doi.org/10.5294/pecu.2010.13.1.2.

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41

Whapham, Theodore James. "Spirit as field of force." Scottish Journal of Theology 67, no. 1 (January 15, 2014): 15–32. http://dx.doi.org/10.1017/s0036930613000306.

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AbstractIt is a familiar refrain in various theological conversations that pneumatology has been woefully underdeveloped in Western theology since the time of Augustine. However, some theologians are working to correct this situation and to develop new ways of understanding the person of the Holy Spirit in ways which are faithful to traditional theological sources. Wolfhart Pannenberg is one such theologian. One way in which he seeks to revitalise contemporary pneumatology is by appealing to field theory as it has been developed in modern physics. Pannenberg justifies such a move by investigating the etymological and philosophical roots of both field theory and pneumatology in the Stoic understanding of the doctrine of the πνεῦμα as the field of all material existence. While the Stoic notion of field was rejected by the apologists as a way of understanding, because of its inherent materialism, this possibility has been reopened by modern physicists who have developed field theories as a way of understanding the animating and binding qualities of nature which are devoid of materialism. Pannenberg takes up this language in a distinctive way to describe the unity of the Godhead in order to avoid modalism and to undo emphasis on rationality which has been the central feature of much of modern Western pneumatology. He also draws upon field theory to understand the activity of the Spirit in creation as its animating and unitive property, while preserving the freedom and individuality of creaturely existence. The author argues that this distinctive feature of Pannenberg's use of field theory in pneumatology has laid the ground work for a renewed understanding of the role of the Spirit in creation and a new avenue of conversation between theology and the natural sciences. In particular, field theory should be seen as an important way of understanding the loving relations between persons which is grounded in a mutual self-giving which respects the individual, in contrast to those who ground love primarily in compassionate suffering.

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42

Chapp, Larry. "The Historicity of Nature: Essays on Science and Theology - By Wolfhart Pannenberg." Modern Theology 25, no. 3 (July 2009): 531–33. http://dx.doi.org/10.1111/j.1468-0025.2009.01551.x.

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43

Walter, Gregory. "Wahrheit bei Wolfhart Pannenberg: Eine philosophisch-theologische Untersuchung by Thorsten A. Leppek." Lutheran Quarterly 34, no. 2 (2020): 234–36. http://dx.doi.org/10.1353/lut.2020.0040.

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44

Johnson, Elizabeth A. "Christian Spirituality. By Wolfhart Pannenberg. Philadelphia: Westminster, 1983. 115 pages. $8.95 (paper)." Horizons 12, no. 1 (1985): 195–97. http://dx.doi.org/10.1017/s036096690003471x.

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45

Shults, F. LeRon. "Theology, Science, and Relationality: Interdisciplinary Reciprocity in the Work of Wolfhart Pannenberg." Zygon® 36, no. 4 (December 2001): 809–25. http://dx.doi.org/10.1111/0591-2385.00400.

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46

Moltmann, Jürgen, and Steffen Lösel. "Personal Recollections of James H. Cone." Theology Today 75, no. 3 (October 2018): 277–80. http://dx.doi.org/10.1177/0040573618791747.

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On the occasion of James H. Cone’s death in April 2018, his long-time colleague Jürgen Moltmann reflects on the many decades of their theological and personal friendship, from their initial meeting in 1970 to their last get-together in 2015. With deep personal gratitude, Moltmann speaks about the counseling role, which Cone assumed for him in the United States context for many years, and shares important moments in their common effort to develop a liberating theology for all humankind. After Moltmann’s “Personal Recollections of Wolfhart Pannenberg,” published in Theology Today 72:1 (2015): 11–14, this is another valuable testimony of twentieth-century theological history.

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47

Whapham, Theodore James. "Anticipation in the Normative Task of Practical Theology." International Journal of Practical Theology 24, no. 1 (July 15, 2020): 71–88. http://dx.doi.org/10.1515/ijpt-2018-0052.

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AbstractThis essay seeks to make a contribution to Catholic practical theological methodology through a discussion of “anticipation” as developed in the theology of Wolfhart Pannenberg. Its main thesis is that an understanding of the proleptic and anticipatory character of revelation and tradition can help articulate the role of tradition in the normative task of a Catholic practical theology. The first section of the paper looks at the normative task of practical theology and how this is reflected in the Whiteheads’ Method of Ministry. Then it seeks to explain the notion of “anticipation” and its implications for a theology of tradition. Finally it draws out the implications of incorporating this concept into practical theological method.

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48

Lehmkühler, Karsten. "Le théologien Wolfhart Pannenberg dans l’histoire de la théologie protestante du 20e siècle." Revue des sciences religieuses, no. 83/3 (September 1, 2009): 411–27. http://dx.doi.org/10.4000/rsr.468.

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49

Russell, Robert John. "CONTINGENCY IN PHYSICS AND COSMOLOGY: A CRITIQUE OF THE THEOLOGY OF WOLFHART PANNENBERG." Zygon� 23, no. 1 (March 1988): 23–43. http://dx.doi.org/10.1111/j.1467-9744.1988.tb00616.x.

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50

Carr, Anne E. "Anthropology in Theological Perspective By Wolfhart Pannenberg Philadelphia, Westminster, 1985. 552 pp. $38.95." Theology Today 42, no. 4 (January 1986): 517–20. http://dx.doi.org/10.1177/004057368604200413.

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