Pannenberg – Systematic Theology Volume 3 (Part IV)

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Here are some reflections:

1) Cone and Black Theology – Pannenberg believes Cone’s black liberation theology (and other variants of liberation theology) are all examples of “secularizing belief in election” (521). There is a major danger that a “hubris that brings down historical disaster, the judgment of God in history” (521). We witnessed a similar critique of Boff and the idea of the Kingdom of God at the beginning of Volume 3. It appears that Panneberg’s anxiety is that these theologies are not eschatological enough and run the risk of putting too much agency into the hands of fallen humanity. I really think Pannenberg is quite uncritical here, and one wonders about the political import of Pannenberg’s systematic theology, which is woefully apolitical (read conservative). Why he could not be more leftist like Moltmann who shares many of Pannenberg’s similar theological convictions, despite some significant differences?

2) Eschatology and Pneumatology – Pannenberg understands the two having a strong connection since the fulfillment of eschatology is contingent upon the action of the Spirit. We have to be careful to not merely view eschatology as being a futural event because it “is also at work in our present by the Spirit” (553). The Spirit is always already at work in bringing about reconciliation in the present moment for the sake of a final consummation

3) Salvation and the Unreached – Pannenberg acknowledges that a personal relationship with the Christ cannot be the “universal criterion for participation in salvation” (615). If we are to take seriously the proclamation of the universality of God’s love we have to admit that some people cannot be judged based upon that Christological criterion. Rather, Pannenberg believes that parables like the sheep and the goats suggest that what counts is “whether their individual conduct actually agrees with the will of God that Jesus proclaimed” (615). Amen.

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