Wolfhart Pannenberg

  In 1843, at the age of 30, Kierkegaard wrote   Philosophical Fragments: or, A Fragment of Philosophy,   under the name Johannes Climacus. He lists himself as responsible for publication. He describes it in his journal as a book about Jesus Christ without mentioning his name.   On the title page, Climacus asks three questions. Is an historical point of departure possible for an eternal consciousness? In one sense, Christianity will say yes to this question. Yet, in another sense, the historical point of departure will do the individual no good until he or she appropriates it. How can such a point of departure have any other than a merely historical interest? Responding with faith rather than offense is what makes it more than merely an historical interest. Is it possible to base an eternal happiness upon historical knowledge? In one sense, Christianity will answer yes. In another sense, your personal response of faith and willingness to live your life according to t...

            My reflections here are with theologian Wolfhart Pannenberg on the role of the affective life in understanding human openness to the world. In this case, he will use these reflections to re-think the classic notion of creation in the image of God as well as the classic notion of original sin.           We need to explore the theme of our identity and non-identity in the context of affective life. My attempt here is to provide an ontology of feeling. This notion moves against the tradition that offers the distinguishing mark of humanity as being rationality. As important as rationality is, we have good reason to suspect that the interior, affective life of humanity reveals far more than we think. The tension between identity and nonidentity is a theme of affective life. It shows itself in the antagonism individuals experience toward society. The quest for wholeness su...