Wolfhart Pannenberg On The Person and Wo

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Wolfhart Pannenberg on the Person and Work of Christ
Research · December 2016

DOI: 10.1177/004057368404000420
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Rachel Lawrence
God and Christ in Theological Reflection
December 1, 2016
Word Count: 806
Wolfhart Pannenberg on the Person and Work of Christ
Wolfhart Pannenberg, a Lutheran systematic theologian, addresses the
issue of Christology versus soteriology. Claiming the two cannot be detached;
his claim is that Jesus’ divinity is predicated upon the restorative implications of
his earthly ministry to us as humans. Simply, it is what Jesus can do for us that
drive the most human interest in his life. In referencing Melanchthon,
Pannenberg furthers the argument that our Christian identity rests in our works,
which would seem to reinforce James’ assertion in James 2:17, while speaking of
faith in action, “In the same way, faith by itself, if it is not accompanied by
action, is dead.” The case here is a blatant lack of usefulness for faith without
movement. Purely stated, there is no tangible benefit in words to a person who
is hungry, unclothed, or lost. Faith is the calm undercurrent of our daily life as a
Christian, so it is no great leap to expect our actions to reflect this.
Similar to James 2, Galatians 2:20 urges the reader to exhume
themselves from the picture. It is not by our own doing that a person would be
aided in any way, but by the work of the Father who is in you. I found this
portion, although basic and obvious to most, to be one of the most insightful.
Service does not solely come from our thoughts and hearts, but in how our
actions extend to reflect them. For example, one could have a “servant’s heart”
but seek credit for their works instead of properly attributing them to Christ.
Christ’s primary commandment was to love one another, which highlights a
centrifugal aspect of our humanity within our ministry to others. A person in
need is much less likely to receive the word of God if their most basic needs are
left unmet. Jesus was kind before all else. The incarnational thrust of his
Lawrence 2
ministry was that of an intermediary, similar to the role of a chaplain. When
Jesus would seek the suffering, he did not enter through the doors of a
synagogue or church, but out into God’s world.
Herbert McCabe speak to the observance of suffering in The Involvement
of God, “Our only way of being present to another’s suffering is by being
affected by it, because we are outside the other person.” 1 The awareness of the
Creator to our suffering is modeled for us through Jesus’ death and
resurrection. Our salvation comes from the Father’s love and compassion for us,
for which the Son is the greatest example.
A key piece that Pannenberg addresses within this excerpt is the
dangerous side of interpreting Christology through soteriology, which is the
intent focus on Jesus’ ministry and post-resurrection effects while spending
little time meditating on him as a person. Because humans desire a designated
route to salvation, their desires become projected on the figure of Jesus Christ.
Soteriology simply causes us to press into the ministry of Jesus and ask
questions of how it relates to us. Pannenberg urges self-awareness in this,
warning against Christology being constructed out of a person’s own
soteriological interests.
Rosemary Ruether reminds us that Jesus’ humanity was highlighted in
his role as the incarnated Messiah. This fulfilled the messianic hope, which
Christology has altered over time; “There are historical origins of Christology in
Jesus’ messianic proclamation, and behind Jesus’ self-understanding lies a long
history of Jewish messianic hope.”2 Isaiah 53 solidifies this messianic prophecy
by highlighting his humanity first. Since Christ serves as the manifestation of
the Father’s love, Christology must serve to demonstrate the extent to which
1 McCabe, H. (1985) ‘The Involvement of God’, New Blackfriars, 66 (785), pp. 464–476.

2 Ruether, R.R. (1984) ‘Sexism and God-Talk: Toward a Feminist Theology’, Theology Today, 40
(4). doi: 10.1177/004057368404000420.
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Jesus’ ministry sustains the recognition that he is God revealed. As Psalm 58:3
observes, we are estranged from the womb. Jesus reconciles this by bringing
peace, joy, and purpose to those who follow him.
To Pannenberg, Christology must remain primary in significance, with
queries and soteriology being second. If not, he claims, authentic faith has no
foundation. To me, his assertion is logically sound. In our own relationships, one
must at least be acquainted with a person before drawing conclusions or
placing expectations upon their role. Paul claimed that one could not fully know
the living and present Lord simply through experience.3 Therefore, do we follow
Jesus simply for his promise to us? To what extent do our own desires create an
expectation of Jesus that is unrealistic? We must first ask who Jesus was before
we will ever be able to claim who he is for us today.
3 1 Corinthians 1:1-11:13, NIV
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See discussions, stats, and author profiles for this publication at: https://www.researchgate.

Wolfhart Pannenberg on the Person and Work of Christ

Research · December 2016

The user has requested enhancement of the downloaded file.

Wolfhart Pannenberg on the Person and Work of Christ

Wolfhart Pannenberg, a Lutheran systematic theologian, addresses the

issue of Christology versus soteriology. Claiming the two cannot be detached;

drive the most human interest in his life. In referencing Melanchthon,

movement. Purely stated, there is no tangible benefit in words to a person who

Christian, so it is no great leap to expect our actions to reflect this.

Similar to James 2, Galatians 2:20 urges the reader to exhume

Christ’s primary commandment was to love one another, which highlights a

centrifugal aspect of our humanity within our ministry to others. A person in

ministry was that of an intermediary, similar to the role of a chaplain. When

synagogue or church, but out into God’s world.

Herbert McCabe speak to the observance of suffering in The Involvement

of God, “Our only way of being present to another’s suffering is by being

Creator to our suffering is modeled for us through Jesus’ death and

for which the Son is the greatest example.

A key piece that Pannenberg addresses within this excerpt is the

dangerous side of interpreting Christology through soteriology, which is the

intent focus on Jesus’ ministry and post-resurrection effects while spending

little time meditating on him as a person. Because humans desire a designated

questions of how it relates to us. Pannenberg urges self-awareness in this,

warning against Christology being constructed out of a person’s own

Rosemary Ruether reminds us that Jesus’ humanity was highlighted in

Jesus’ messianic proclamation, and behind Jesus’ self-understanding lies a long

history of Jewish messianic hope.”2 Isaiah 53 solidifies this messianic prophecy

by highlighting his humanity first. Since Christ serves as the manifestation of

1 McCabe, H. (1985) ‘The Involvement of God’, New Blackfriars, 66 (785), pp. 464–476.

peace, joy, and purpose to those who follow him.

To Pannenberg, Christology must remain primary in significance, with

must at least be acquainted with a person before drawing conclusions or

we will ever be able to claim who he is for us today.

3 1 Corinthians 1:1-11:13, NIV

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