Systematic Theology (Volume 1)

Rating:
Summary: A theologian's theology
Review: I cannot even begin to hope to interact in detail with this magisterial work. One of the blurbs on the book jacket acclaims this work as significant as the 20th century works by Tillich, Barth and Rahner. It's true. If one wants more detail than I can provide in this review, I recommend the review by Christoph Schwobel in Modern Theologians or the respective secondary works by LeRon Shults or Stanely Grenz. Volume I (ISBN 0802836569) covers prolegomena, God and Trinity. Volume II (ISBN 0802837077) covers creation, christology, anthropology and some soteriology. Volume III (ISBN 0802837085) covers the rest of soteriology, pneumatology, ecclesiology and eschatology. First, very briefly, this work is not light reading. It is a theologian's theology, unmatched in its scientific approach. Although one may beg to differ on the details of his treatment, he has a breathtaking command of scripture, historical theology and the Continental philosophical tradition. The figures that populate these pages are Calvin, Barth, Ebeling, Wilckens, von Rad, Althaus, Krestschmar, Moltmann, Schlink, Origen, Aquinas, Scotus, Rahner, Augustine, Schleiermacher, Kant, Hegel, Dilthey, Melancthon, and of course Luther. Second, more than any other contemporary theologian, P. has taken seriously the categories of history, anticipation, promise and hope without sacrificing a high standard for the pursuit of truth in the academic conversation. His basic reason for this is that the truth of the gospel claims the church so that she can witness to the world. However, truth is only grasped provisionally on this side of the eschaton, because only at the eschatological consummation is the full totality summed up and revealed (Dilthey). This entails an openness to public debate, not a retreat to argument by assertion or authority. In some ways, I would say that P. has recovered the original sense of auctoritas, which is the power to _persuade_. (Of course, it would take me too far afield to discuss why conservative Christians have emphasized authority in response to modernity). The critiques of P. have been the obverse of what his acclaim. First, the difficulty of the work has drawn the criticism that he is pastor-unfriendly, and that he has scholasticized the original excitement of 20th century theology. I can certainly sympathize with this; hence, I would recommend P's former student, Stanley Grenz (_Theology for the Community of God_). Be that as it may, the reception-history of many scholastic theologies have often been unfriendly at first, until people realize they need a rigorous treatment to solve theological problems they can't solve by themselves (e.g. Aquinas). Second, American reception of P. has been guarded, because of his unfriendliness toward liberation theology. Yet, as has been pointed out, this is because of his own experiences with Marxism from his roots in East Germany. However, to find out how he cashes out his theology into ethics, one has to look other parts of the P. corpus. Third, does his theology of history make God subject to his creation and evacuate divine simplicity? More specifically, is his own view of "divine infinity" as the sum of the transcendent attributes adequate to maintain the Creator-creature distinction? Fourth, how sucessful is his ecumenical ecclesiology in attempting to synthesize various positions normally seen as incompatible? E.g. his view of Eucharist as anticipation, anamenesis, epiclesis & trans-signification tries to sublate Anabaptist, Reformed and Catholic positions into a broadly Lutheran position. Fifth, his epistemology emphasizes the "not yet" of truth in tension with the "now." Hence, the noetic path to the ontic reality of Christ is the work of Christ in his death and resurrection (note the mating of historicist concerns with Melancthon's "we know Christ through his benefits"). Hence, his Christology proceeds "from below" by starting with the Christ-event to his person. This is the obverse of Karl Barth's Christology! It would take me too far afield to discuss his Christology, but this "apologetic" move raises the question of whether his dialogue with the world is prior or posterior to his own dogmatic decisions. All in all, I cannot recommend this ST highly enough. It is certainly stimulating reading, and will help theologians give an account for the reason for their hope.

Rating:
Summary: A theologian's theology
Review: I cannot even begin to hope to interact in detail with this magisterial work. One of the blurbs on the book jacket acclaims this work as significant as the 20th century works by Tillich, Barth and Rahner. It's true. If one wants more detail than I can provide in this review, I recommend the review by Christoph Schwobel in Modern Theologians or the respective secondary works by LeRon Shults or Stanely Grenz. Volume I (ISBN 0802836569) covers prolegomena, God and Trinity. Volume II (ISBN 0802837077) covers creation, christology, anthropology and some soteriology. Volume III (ISBN 0802837085) covers the rest of soteriology, pneumatology, ecclesiology and eschatology. First, very briefly, this work is not light reading. It is a theologian's theology, unmatched in its scientific approach. Although one may beg to differ on the details of his treatment, he has a breathtaking command of scripture, historical theology and the Continental philosophical tradition. The figures that populate these pages are Calvin, Barth, Ebeling, Wilckens, von Rad, Althaus, Krestschmar, Moltmann, Schlink, Origen, Aquinas, Scotus, Rahner, Augustine, Schleiermacher, Kant, Hegel, Dilthey, Melancthon, and of course Luther. Second, more than any other contemporary theologian, P. has taken seriously the categories of history, anticipation, promise and hope without sacrificing a high standard for the pursuit of truth in the academic conversation. His basic reason for this is that the truth of the gospel claims the church so that she can witness to the world. However, truth is only grasped provisionally on this side of the eschaton, because only at the eschatological consummation is the full totality summed up and revealed (Dilthey). This entails an openness to public debate, not a retreat to argument by assertion or authority. In some ways, I would say that P. has recovered the original sense of auctoritas, which is the power to _persuade_. (Of course, it would take me too far afield to discuss why conservative Christians have emphasized authority in response to modernity). The critiques of P. have been the obverse of what his acclaim. First, the difficulty of the work has drawn the criticism that he is pastor-unfriendly, and that he has scholasticized the original excitement of 20th century theology. I can certainly sympathize with this; hence, I would recommend P's former student, Stanley Grenz (_Theology for the Community of God_). Be that as it may, the reception-history of many scholastic theologies have often been unfriendly at first, until people realize they need a rigorous treatment to solve theological problems they can't solve by themselves (e.g. Aquinas). Second, American reception of P. has been guarded, because of his unfriendliness toward liberation theology. Yet, as has been pointed out, this is because of his own experiences with Marxism from his roots in East Germany. However, to find out how he cashes out his theology into ethics, one has to look other parts of the P. corpus. Third, does his theology of history make God subject to his creation and evacuate divine simplicity? More specifically, is his own view of "divine infinity" as the sum of the transcendent attributes adequate to maintain the Creator-creature distinction? Fourth, how sucessful is his ecumenical ecclesiology in attempting to synthesize various positions normally seen as incompatible? E.g. his view of Eucharist as anticipation, anamenesis, epiclesis & trans-signification tries to sublate Anabaptist, Reformed and Catholic positions into a broadly Lutheran position. Fifth, his epistemology emphasizes the "not yet" of truth in tension with the "now." Hence, the noetic path to the ontic reality of Christ is the work of Christ in his death and resurrection (note the mating of historicist concerns with Melancthon's "we know Christ through his benefits"). Hence, his Christology proceeds "from below" by starting with the Christ-event to his person. This is the obverse of Karl Barth's Christology! It would take me too far afield to discuss his Christology, but this "apologetic" move raises the question of whether his dialogue with the world is prior or posterior to his own dogmatic decisions. All in all, I cannot recommend this ST highly enough. It is certainly stimulating reading, and will help theologians give an account for the reason for their hope.

Rating:
Summary: A worthy read
Review: I noticed that no one seemed to supply the table of contents for Vol. 1, and so I thought it would be helpful to provide that here. As an interesting side note, I've heard from some friends that Pannenberg is a wonderful preacher. I'd be curious to hear how he brings works like this to those entrusted to his care.
Not light reading, can be a bit dry, but worth it.
CONTENTS:
Abbreviations
Foreword
Chapter 1 The Truth of Christian Doctrine as the Theme of Systematic Theology
~Theology
~The Truth of Dogma
~Dogmatics as Systematic Theology
~The Development and Problem of So-called Prolegomena to Dogmatics
~The Truth of Christian Doctrine as the Theme of Systematic Theology

Chapter 2 The Concept of God and the Question of Its Truth.
~The Word "God"
~Natural Knowledge of God and Natural Theology
~The Proofs of God and Philosophical Criticism of Natural Theology
~Theological Criticism of Natural Theology
~The "Natural" Knowledge of God

Chapter 3 The Reality of God and the Gods in the Experience of the Religions
~The Concept of Religion and Its Function in Theology
a. Religion and the Knowledge of God
b. The Concept of Religion, the Plurality of Relgions, and the "Absoluteness" of Christianity
~The Anthropological and Theological Nature of Religion
~The Question of the Truth of Religion and the History of Religion
~The Religious Relation

Chapter 4 The Revelation of God
~The Theological Function of the COncept of Revelation
~The Multiplicity of Biblical Ideas of Revelation
~The Function of the Concept of Revelation in the History of Theology
~Revelation as History and as Word of God

Chapter 5 The Trinitarian God
~The God of Jesus and the Beginnings of the Doctrine of the Trinity
~The Place of the Doctrine of the Trinity in the Dogmatic Structure and the Problem of Finding a Basis for Trinitarian Statements
~Distinction and Unity of the Divine Persons
a. The Revelation of God in Jesus Christ as the Starting Point, and the Traditional Terminology of the Doctrine of the Trinity
b. The Reciprocal Self-Distinction of Father, Son, and Spirit as the Concrete Form of Trinitarian Relations
c. Three Persons but only One God

Chapter 6 The Unity and Attributes of the Divine Essence
~The Majesty of God and the Task of Rational Discussion of Talk about God
~The Distinction between God's Essence and Existence
~God's Essence and Attributes and the Link between Them in Action
~God's Spirituality, Knowledge, and Will
~The Concept of Divine Actiona dnt eh Sturcture of the Doctrine of the Divine Attributes
~The Infinity of God: His Holiness, Eternity, Omnipotence, and Omnipresence
a. The Infinity and Holiness of God
b. The Eternity of God
c. The Omnipresence and Omnipotence of God
~The Love of God
a. Love and Trinity
b. Attributes of the Divine Love
c. The Unity of God
Indexes
~~~~~Subjects
~~~~~Names
~~~~~Scripture References
And there is the Table of Contents, for those strange folks, like me, who enjoy seeing these things before we dive in.

Rating:
Summary: A world leading theologian continues the systematic quest.
Review: In this, the second of a three volume work in systematic theology, Pannenberg picks up where he left of from the first volume. In the last chapters of volume one he explicated the Christian doctrine of the Trinity, making this one of the themes of the whole system. In vol two he hones his skills to discuss the doctrines creation, anthropology, christology and salvation. In typical Pannenberg fashion, the topics are given exhaustive examiniation. In the chapters on creation and anthropology he examines the various subjects in light of modern science and philosophy, carefully decerning what is useful for Christian theology and what is not. The method for his chapters on christology begin with a discussion on the relation of anthropology and christology. This is in keeping with his earlier christological work Jesus-God and Man, which also supports a Christology from below. However, the systematic goes beyond his earlier monograph since it explicates the work of Jesus in light of the Doctrine of God and Salvation. It is an example, then, of from below to above. This second volume sets up for the third volume which will deal with the church and eschatology. But rest assured, the themes of the truth of Christian doctrine and the Trinty will be integrated into the next volume as it was in this one. This is not an easy read, it is very demanding. However, once the mountain is climbed the view is great.

Rating:
Summary: A world leading theologian continues the systematic quest.
Review: In this, the second of a three volume work in systematic theology, Pannenberg picks up where he left of from the first volume. In the last chapters of volume one he explicated the Christian doctrine of the Trinity, making this one of the themes of the whole system. In vol two he hones his skills to discuss the doctrines creation, anthropology, christology and salvation. In typical Pannenberg fashion, the topics are given exhaustive examiniation. In the chapters on creation and anthropology he examines the various subjects in light of modern science and philosophy, carefully decerning what is useful for Christian theology and what is not. The method for his chapters on christology begin with a discussion on the relation of anthropology and christology. This is in keeping with his earlier christological work Jesus-God and Man, which also supports a Christology from below. However, the systematic goes beyond his earlier monograph since it explicates the work of Jesus in light of the Doctrine of God and Salvation. It is an example, then, of from below to above. This second volume sets up for the third volume which will deal with the church and eschatology. But rest assured, the themes of the truth of Christian doctrine and the Trinty will be integrated into the next volume as it was in this one. This is not an easy read, it is very demanding. However, once the mountain is climbed the view is great.