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Front Material ANTICIPATION IN THE THOUGHT OF WOLFHART PANNENBERG John Andrew McClean BSc (UNSW), BD Hons. (Moore) A thesis submitted in fulfillment of the requirements for the degree of Doctor of Philosophy. Melbourne College of Divinity March 2010 Abstract This thesis presents an interpretation and assessment of the thought of Wolfhart Pannenberg by studying the role of anticipation. A review of critical appraisals of Pannenberg’s work, and his own descriptions of his approach to theology lead to the identification of major questions for understanding and assessing Pannenberg’s theological project, especially the relationship between theology and philosophy. The discussion also shows that Pannenberg’s work can be examined for internal coherence and for coherence with the claims of other fields of study. In an initial exposition of Pannenberg’s use of anticipation it is shown that in the discussion of revelation the concept of anticipation enables him to understand revelation as God’s self-revelation in which the content and form of revelation are identified with God’s essence and also hold that God’s existence remains debatable. An examination of Pannenberg’s philosophical milieu concludes that the atheism associated with the “end of metaphysics” is the primary philosophical challenge for Pannenberg. He responds to this challenge in the context of the “relational turn” which means that he takes the demand for a historicist hermeneutic with full seriousness, while refusing to abandon metaphysical claims. It is shown that in order to achieve this, Pannenberg offers a metaphysical proposal in which reality can be understood in relation to the true Infinite only as the true Infinite is understood as the triune God and that this understanding requires an account of reality which appeals to Christian eschatology and views reality as developing to a completion which is granted to it from eternity. In this proposal anticipation plays a key role. The assessment of Pannenberg’s thought examines three areas of doctrine. In christology, the concept of anticipation allows Pannenberg to present an account of the unity and distinction of the Son and the Father constituted in the historical, human life of Jesus. In doing so, Pannenberg differs from classical christology by identifying Jesus’ humanity, not the Logos, as the acting subject in the incarnation. While this allows him to emphasis the humanity of Christ, it also introduces potentially problematic elements into his christology. It is argued that the affect of these problematic elements can be seen in Pannenberg’s doctrine of reconciliation in which Christ’s death is actualised as reconciling and, therefore, expiatory, in the work of the Spirit as sinners are included in that death. It appears that Pannenberg’s anticipatory christology restricts the expression he can give to God’s gracious action in the work of Christ while a Chalcedonian account of the hypostatic unity is able to present this more satisfactorily. In the doctrine of God anticipation allows Pannenberg to relate the multiplicity of temporal reality to God’s eternity so closely that he can understand the immanent Trinity as constituted by God’s actions in the economy of reconciliation. On this basis he can argue that all reality is already, in anticipation, bound in ‘unity in distinction’ in the love of God. It is argued that this position means that the theme of God’s wrath creates an ambivalence in Pannenberg’s thought. As a final step in assessing Pannenberg’s use of anticipation his presentation of the ‘now-not yet’ tension in terms of ‘anticipation–actualisation’ is contrasted to the New Testament ‘achievement-consummation’ schema. The conclusion of the thesis summarises the insights that have been gained into Pannenberg’s thought and his use of anticipation. It outlines the achievements of his project that have been highlighted and the critical questions that have been raised. ii I affirm that this thesis contains no material which has been accepted for the award of any other degree or diploma in any university or other institution. To the best of my knowledge, this thesis contains no material previously published or written by another person, except where due reference is made in the text of the thesis. Signed: ______________________________________________________________ Date: ______________________________________________________________ iii Preface The origins of this thesis lie in my undergraduate study of theology at Moore Theological College. Dr Peter Jensen challenged us to give eschatology a place in systematic theology as a structural element and not simply as a topic. One way in which I could explore how that could be done was to study a systematic theologian who had allowed eschatology to shape theology. I knew a little of the work of Wolfhart Pannenberg, enough to recognise that eschatology was important in his thought, and as I read further in his work I realised more fully how important it was. So I decided that a close study of Pannenberg’s use of eschatology would be a project for post-graduate study. That study has since developed through several stages over many years to produce this thesis. In the process, I have met many new ideas and questions, yet my interest in the place of eschatology in systematic theology has remained and reading and re-reading the work of Wolfhart Pannenberg has only continued to stimulate that interest. This thesis is an attempt to understand and assess the thought of one of the great theological thinkers of the twentieth and early twenty-first centuries. Pannenberg has made an important contribution to systematic theology, and I hope that my study of his thought makes some contribution to the ongoing discussion of our understanding of God in the light of Jesus Christ and his life, death, and resurrection. I have avoided gender specific language in generic references to people, though occasionally it has been impossible to avoid gender specific language when quoting directly from Pannenberg and other writers. My language about God is gender specific. I follow Pannenberg’s lead in this matter; beyond that I am persuaded by the argument that God’s own revelation of himself as the One God who is Father, Son and Spirit is best reflected by retaining the biblical pattern of using male personal pronouns for God.1 1 Wolfhart Pannenberg, “Feminine Language About God?”, ATJ 48 (Fall 1993):27-29 and see A.F. Kimel ed. Speaking the Christian God (Grand Rapids: Eerdmans, 1992). iv Acknowledgments I record my heartfelt thanks to Prof. Christiaan Mostert who supervised this thesis. Chris has extended me considerable grace and shown great patience with my intermittent bursts of work on the project. I have greatly appreciated his thoughtful suggestions and encouragement. He has been a reliable and inspiring guide into the thought of Wolfhart Pannenberg and a model of Christian scholarship. Dr. Robert Doyle helped awaken me to historical theology and the importance of theological method, as well as fortifying my conviction about the importance of eschatology. He was my supervisor when this thesis first began to take form as a thesis for an MTh . He suggested that I should move into a doctoral program and has had made an encouraging inquiry about my progress whenever I have seen him since. My colleagues at the Presbyterian Theological Centre have been a constant encouragement over the last seven years. Dr. Ian Smith delayed his own study leave in order to allow me to complete this thesis, he also proof-read the thesis just before submission. Dr. John Davies has been a wonderful principal and a reliable advisor on all sorts of matters related to this thesis. His proof-reading helped sort out many of my inconsistencies and some very consistent errors. Peter Moore has been an excellent discussion partner about theological research and willing listener to my ruminations on Pannenberg. The Theological Education Committee of the Presbyterian Church of Australia in New South Wales granted me two semesters of study leave, in 2006 and 2009, without which this thesis would not have been completed. My church family at Springwood-Winmalee Presbyterian Church has been a source of encouragement in my teaching ministry and in my writing. Some of them were among the many Facebook friends whose comments kept me motivated in the last stages of writing. My journey as a Christian, a theologian and a student began with the influence of my parents. My mother, Marslaidh McClean (1939-1987), taught me the basics of study as well as the basics of the Christian life. Twenty-two years after her death, her absence remains a source of pain which will only be healed in the eschaton. I dedicate this work to her. My father, William McClean, was the interlocutor in my first theological discussions and has remained an engaging and encouraging discussion partner and a source of wise advice. I owe an inestimable debt to my family. Michael (b.1995) and Brianna (b.1998) have grown up knowing that Dad was working on “his thesis”. They are both a great delight and I am privileged to see them maturing. I pray that I may be able to pass on to them something of what I have learnt about God and his ways through my study of Pannenberg and that they will feel, in time, that my efforts have been worthwhile. Elizabeth knew she was getting a theologian when she married me 21 years ago, perhaps she did not know how painful that would sometimes be! She has been patient with me in so many ways, putting up with my very early mornings, my esoteric conversation topics and my various states of distraction. She has been generous with her time and in coping with my absences. Elizabeth has read this thesis at least twice at different stages of its development and has had many useful suggestions about writing- v style and presentation.
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