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German and occasional Latin, together with annotations, continues to be a monument of
Reformation research. Without such scholarship, Pauck thought, the idea of reformulating classical Reformation doctrine, as proposed by Karl Barth, was impossible. Hence, the abiding lesson of Pauck's teaching is that critical historical scholarship and constructive theology must somehow continue to work together.
260:(orig. German, 1918), because he knew persons in all walks of life who were affected by these tribulations but who remained unshaken in their spiritual roots. Alongside his Americanization Pauck never lost sight of the twentieth-century plight and horror that had seized his homeland with the rise of fascism and the Hitler state. In a speech given in 1939 at Chicago Theological Seminary, he stated:
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anchored in history and thus subject to new interpretations. As a result, only further study of history, not a flight from history, can be used to correct mistaken views of the past. He took something like the same idea from his sole intellectual hero, Ernst
Troeltsch, who taught that religion and theology are thoroughly historical, even when they purport to transmit eternal verities.
394:(New York: Harper & Row), appeared in 1976. The second volume, planned as Wilhelm Pauck's exploration of Tillich's roots in German thought, was not completed, mainly due to Pauck's failing health but also because Pauck's admiration of Tillich was mixed with severe reservations about his dependence upon the German philosopher
559:
This criticism of Barth's theology must not prevent us from a serious consideration of the protest which has called it into being. For Barth's whole thought is a violent outburst against modern civilization and its dependence upon the principle of the freedom and the self-determination of man. . . .
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In his eagerness to assert the sovereignty of God and to recognize the act of God alone, . . . even refuses to admit that there is a point of contact between God and man, that there exists a human possibility of arriving at the knowledge of God. . . . But this negation of human possibilities in the
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in New York in 1953. He had long been acquainted with east coast theologians through participation in The
Theological Discussion Group, which met twice a year to reflect on theological and social-economic issues. Consisting of some twenty-five theological educators, the participant list included the
568:
shows how much the recovery of
Reformation teaching owes to historical-critical scholarship. The 1905 discovery of this manuscript in Berlin gave us the young Luther's most significant exegetical work, thus providing a key to his rediscovery of the Gospel. The fresh translation of Luther's original
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he took over the idea that "we must acquire knowledge of the past in order to possess it," while the abiding lesson he took from
Harnack was that of "overcoming history with history." For him the latter phrase meant that one cannot get around the fact that all human culture, including religion, is
305:
was on "The Nature of
Protestantism." In 1939 he was appointed Professor of Historical Theology, Chicago Theological Seminary and The Divinity School of the University of Chicago with an additional appointment being made to the Department of History in 1945. Beginning in Chicago and continuing in
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for the year 1925-26. When he returned to
Germany, Holl had died and a chance for a teaching appointment in Berlin was negated. Pauck declined a chance to teach in Königsberg. Fortuitously, upon the death of the church historian Henry H. Walker in Chicago, Pauck was called back to Chicago, where he
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Pauck was especially noted for his ability t o mediate the past as a lively classroom lecturer, seminar teacher, podium speaker, and panelist. In his teaching and lectures, a telling anecdote would illumine the foibles and highpoints of the
Christian past, while illustrating the human predicament
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As
Professor of Church History (1953-1960) and as the Charles A. Briggs Graduate Professor Church History (1960-1967), Pauck brought to Union Seminary the same level of institutional engagement he had practiced for 27 years in Chicago. During this time Pauck's first wife, Olga Dietz GĂĽmbel, died
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in an effort to defend Barth's critique of
Protestant liberalism. While Pauck did support Barth's critique of liberalism he found Barth's lack of historical criticism troubling and could not defend Barth's attempt to confine God's revelation to the Bible. In later years Pauck emphasized that the
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as a vibrant center of American life and culture. His genial and inquisitive nature made him an avid student of the U.S., both within the academy and in the larger world of politics, economics, and the arts. As a youth and university student he had witnessed the human grief and suffering that
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Though it was not inhibiting, an element of literary perfectionism, plus dedication to the needs of institutions and graduate students, limited Pauck's publishing activity. Yet his influence occurred both through his teaching and his considerable writings. A partial list of twentieth-century
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caused him to turn to the study of the Reformation and to the history of theology. Through Holl, Pauck was introduced to the "Luther Renaissance," which applied critical historical study to the work of the Reformer, while Troeltsch taught him how the sixteenth-century Reformation underwent
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was a constant reminder. Pauck maintained that, for the foreseeable future, Protestant Christianity would necessarily continue to define itself over against Roman Catholicism, and vice versa. Although he sometimes seemed to be closer to Harnack than to Luther, his original respect for the
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The major Christian writings, including the Bible and the works of the great theologians, have been analyzed or edited by means of reliable critical methods. . . . Indeed, this critical historical interpretation of the Christian tradition constitutes the permanent achievement of
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and U.S. universities, seminaries, and divinity schools. Combining high critical acumen with a keen sense of the drama of human history, in his prime Pauck was considered the Dean of historical theology in the United States. In the course of his career he became associated with
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He accuses modern Christians of having closed their eyes to the power of sin and evil, which again and again destroys the unity not only of individual persons and of social groups but also of the world. I think that Barth is justified in making this accusation.
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Together Wilhelm and Marion Pauck planned a two-volume work on Tillich, of which Volume 1 would focus on Tillich's life and be written primarily by Marion, and volume two would focus on Tillich's thought and be written primarily by Wilhelm. The first volume,
542:, Pauck took issue with Reinhold Niebuhr's view of Luther as lacking a social impact, while he simultaneously accorded a place of honor to Troeltsch's teaching about the difference between the sixteenth-century Reformation and modernity.
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I have detested this movement from that moment when it became clear to me that by its will to destroy the Christian foundations of Western civilization, it would lead Germany and the rest of the western world on the road to cultural
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title of this early book had ended with a question mark. Barth was angry at Pauck's critique but eventually came to regard him in friendly terms and suggested to him that he look at the theological ideals of Paul Tillich.
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in Berlin in 1921. Despite Pauck's residing in Chicago, the two became good friends after Tillich came to New York in 1934. That friendship deepened when Pauck moved from Chicago to teach alongside Niebuhr and Tillich at
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a discipline in the American theological scene. . . . Now this discipline was not done by a detached career of scholarship ensconced within a university and principally engaged in research and writing; it was done in
402:, published by Harper and Row in 1985, includes a poignant Tillich portrait by Pauck, entitled, "To Be or Not to Be: Tillich on the Meaning of Life." The book chapter had been Pauck's last public address, given at
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Pauck had confidence in the significance of the past for the present, and came to regret elements of American culture that downplay the need for a sense of what modern believers owe to their predecessors. From
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His essay on "Luther's Faith" captures the teaching instilled by Karl Holl and the "Luther Renaissance" that Reformation faith is first and foremost a religion of conscience. Agreeing with Karl Holl's book,
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universities. His impact was extended through frequent lectures and visiting appointments in the U.S. and Europe. Pauck served as a bridge between the historical-critical study of Protestant theology at the
398:. A significant initial section of Pauck's unpublished volume on Tillich's thought appeared posthumously in 1984 as "Paul Tillich: Heir of the Nineteenth Century." In addition, a multi-authored volume,
386:(1968). Following the Vanderbilt professorship he served as Visiting Professor in the Departments of History and Religious Studies at Stanford University from 1972 until his official retirement in 1976.
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Wilhelm Pauck, "Introduction," to Karl Holl, The Cultural Significance of the Reformation, trs. by Karl and Barbara Hertz and John H. Lichtblau (Cleveland: The World Publishing Company, 1959), pp. 7-19.
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On Karl Barth's neo-Reformation teaching overall, Pauck's view was appreciative as well as critical. In "An Exposition and Criticism of Liberalism," a paper from 1935 that he revised in 1968, he wrote:
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Christianity to more traditionalist teachings that failed to view the legacy of the church through the lens of history. Pauck had assisted in the efforts to unite a German-American denomination, the
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his later career Pauck served on numerous elected boards, historical and theological scholarly societies, and committees of the university and the divinity schools where he pursued his career.
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After moving to Berlin with his family as a young boy, Pauck received a classical education in Greek, Latin, French, arithmetic, history, geography, and science at the Paulsen Realgymnasium in
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Reformation remained intact. He criticized laissez-faire economic liberalism for its view of human autonomy, while viewing the task and challenge of theological liberalism (understood as non-
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was named Instructor in Church History in 1926 and remained in America for the rest of his career. On April 15, 1928 he was ordained to the ministry in the Hyde Park Congregational Church.
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to invite refugee professors from Nazi Germany and was deeply involved with the refugee community of intellectuals and academics. In 1948-49 Pauck was an Exchange Professor at the
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Though less well known than Paul Tillich and Reinhold Niebuhr, Pauck was often present during crucial points of their careers. Like them, he preferred undogmatic expressions of
418:, is found among the Pauck papers at Princeton Seminary. Speaking in 1968 at the presentation of a Festschrift, his Divinity School colleague in Chicago, Lutheran theologian
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Pauck's impact as a teacher and educator was felt among colleagues as much as by his immediate students. A correspondence of 30 years with his Harvard colleague,
298:, John T. McNeill, Matthew Spinka and Charles H. Lyttle. In 1927, William W. Sweet, an American church historian joined the faculty and quickly befriended Pauck.
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273:, whom he frequently cited from memory. Pauck's life mediated between his native and his adopted culture. He became an American citizen on November 3, 1937.
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Pauck papers in Wilhelm and Marion H. Pauck Manuscript Collection at the Henry Luce III library of Princeton Theological Seminary, Princeton, New Jersey.
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Das Reich Gottes auf Erden. Utopie und Wirklichkeit, eine Untersuchung zu Butzers "De Regno Christi" und zur englischen Staatskirche des 16. Jahrhunderts
475:(1954). Gradually his interest in such committee work, however, yielded to his preoccupation with the historical significance and roots of Christianity.
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In the midst of ongoing crises of the 1930s-1940s, Pauck remained anchored in the traditions of his 19th-century forebears, especially the thought of
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January 15, 1963, and on November 21, 1964 he married the Union Seminary alumna and former Oxford University Press religion editor, Marion Hausner.
1019:, ed., Jaroslav Pelikan (Philadelphia: Fortress Press, 1968), pp. 362–366, provides a more complete list of publications, including articles.
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After reaching the age of retirement from Union Seminary, Wilhelm Pauck assumed the position of Distinguished Professor of Church History at the
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Wilhelm Pauck married Olga Dietz GĂĽmbel on May 1, 1928 and rose to the rank of full professor by age 30. His 1936 presidential address of the
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has been more powerful than many of the princes of the church," Pauck stressed the power of the individual in world history, for which
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When Chicago Theological Seminary appointed Pauck an instructor in 1926 he joined a growing and impressive list of scholars in the
232:, University of Berlin, August 31, 1925. As the leading candidate of the theology faculty Pauck was sent as an exchange student to
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Protestantism) to be that of preserving basic tenets of the faith while adapting to new historical conditions. He held that
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name of the 'totally other' God can actually be of little practical significance for the church and its work in the world.
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Heather A. Warren, "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920-1945, "
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Marion Pauck (1999). "Wilhelm Pauck: Church Historian and Historical Theologian 1901-1981 Précis of a Memoir," in
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Early on Pauck was troubled by the lack of attention that American liberal Protestantism gave to the theology of
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in Göttingen prior to returning to Berlin to pursue his dissertation on Martin Bucer's reformation treatise,
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in 1957. An active proponent of the ecumenical movement in the 1940s, including conversations with
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generally and giving students courage to wrestle with similar issues in their own time and place.
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869:"Roman Catholicism and Protestantism," and "The Roman Catholic Critique of Protestantism," in
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Reformation scholars and historians of theology influenced by him would include the names of
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977:(Philadelphia: The Westminster Press, 1961), with a general introduction, pp. xvii-lxvi. .
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Journal for the History of Modern Theology / Zeitschrift fĂĽr Neuere Theologiegeschichte
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Adolf von Harnack, "Was wir von der römischen Kirche lernen und nicht lernen sollen,"
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382:(1967–72). His list of publications in this setting included the long-awaited book,
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Marion Hausner Pauck, "Bibliography of the Published Writings of Wilhelm Pauck," in
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surrounded the First World War. He rejected the cultural pessimism espoused by
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Wilhelm Pauck was already familiar with Tillich when he met the young
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layman Francis P. Miller, Henry P. Van Dusen, John Coleman Bennett,
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he intended to study history and philosophy, but his encounter with
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Henry Luce III Library, Princeton Seminary, Princeton, New Jersey.
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Quoted in Marion Pauck, "Wilhelm Pauck: A Biographical Essay," in
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Union Theological Seminary, Vanderbilt and Stanford Universities
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Jaroslav Pelikan, "Introduction Wilhelm Pauck: A Tribute," in
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http://libweb.ptsem.edu/collections/pdf/lucenewsspring2008.pdf
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Pauck's "General Introduction" to his translation of Luther's
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in Berlin impressed Pauck greatly. He also heard lectures by
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reinterpretation in the modern world. Two courses taken with
1022:"A Chronology of the Life of Wilhelm Pauck," is available in
132:(January 31, 1901 - September 3, 1981) was a German-American
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Mitgliederverzeichnis des Göttinger Wingolf. Jahrgang 2007.
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German-American church historian and theologian (1901–1981)
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Chicago Theological Seminary and the University of Chicago
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studies whose fifty-year teaching career reached from the
1001:"To Be or Not to Be: Tillich on the Meaning of Life," in
830:"Adolf von Harnack's Interpretation of Church History,"
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Interpreters of Luther: Essays in Honor of Wilhelm Pauck
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Having been educated in urban Berlin, Pauck experienced
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From Luther to Tillich: The Reformers and Their Heirs
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From Luther to Tillich: The Reformers and their Heirs
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Presidents of the American Society of Church History
739:(San Francisco: Harper & Row, 1984) p. xi-xii.
309:During the 1940s Pauck urged University President
962:Harnack and Troeltsch: Two Historical Theologians
384:Harnack and Troeltsch: Two Historical Theologians
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998:, Berlin und Leipzig (Walter de Gruyter, 1928) .
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426:It is possible to say of very few men that they
958:(New York, Willett, Clark & Company, 1935).
224:. In Göttingen he joined the German fraternity
1116:University of Chicago Divinity School faculty
984:(Philadelphia: The Westminster Press, 1969) .
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914:The Cultural Significance of the Reformation
540:The Cultural Significance of the Reformation
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199:of his class in 1920. Upon enrolling at the
515:Like Adolf von Harnack, who knew that "one
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1081:20th-century German Protestant theologians
968:Karl Barth: Prophet of a New Christianity?
964:(New York: Oxford University Press, 1968).
330:Karl Barth: Prophet of a New Christianity?
191:. Amid the pessimism and confusion of the
29:
726:, Vol. 62 No. 4, Dec., 1993, pp. 528-543.
954:With H. R. Niebuhr and Francis Pickens,
860:(Berlin: Walter de Gruyter, 1951), p. 68
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380:Vanderbilt University Divinity School
288:University of Chicago Divinity School
174:as friend, colleague, and confidant.
555:At the same time, Pauck stated that
463:theologians, Pauck consulted on the
1131:Chicago Theological Seminary alumni
819:Festschrift, Interpreters of Luther
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1136:20th-century American male writers
1111:Union Theological Seminary faculty
989:Paul Tillich: His Life and Thought
817:See the contributors to the Pauck
487:, B.A. Gerrish, Hans Hillerbrand,
303:American Society of Church History
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1076:20th-century American biographers
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991:(New York: Harper and Row, 1976).
453:Congregational Christian Churches
435:in classrooms and seminars. . . .
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910:The Heritage of the Reformation
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598:Marion Pauck, "Wilhelm Pauck,"
449:Evangelical and Reformed Church
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925:"Luther and the Reformation,"
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121:Olga Dietz GĂĽmbel (1928-1963)
956:The Church Against the World
234:Chicago Theological Seminary
228:. He received the degree of
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1146:American Congregationalists
1003:The Thought of Paul Tillich
939:Heritage of the Reformation
927:Heritage of the Reformation
897:Heritage of the Reformation
895:"A Defense of Liberalism,"
871:Heritage of the Reformation
832:Heritage of the Reformation
761:The Thought of Paul Tillich
672:Heritage of the Reformation
406:, Indiana, March 31, 1979.
400:The Thought of Paul Tillich
328:. In 1931, Pauck published
123:Marion H. Pauck (1964-1981)
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970:(New York: Harper, 1931).
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315:University of Frankfurt
257:The Decline of the West
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1017:Interpreters of Luther
749:From Luther to Tillich
483:, William A. Clebsch,
230:Licentiate of Theology
982:Melanchthon and Bucer
355:, Robert L. Calhoun,
319:University of Marburg
146:University of Chicago
71:Palo Alto, California
1121:Writers from Chicago
410:Teacher and educator
201:University of Berlin
163:University of Berlin
90:University of Berlin
1106:Writers from Berlin
1010:Further information
987:With Marion Pauck,
495:, and Lewis Spitz.
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1096:German biographers
1049:2011-10-15 at the
908:"Luther's Faith,"
779:2011-10-15 at the
566:Lectures on Romans
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473:Evanston, Illinois
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929:, pp. 14-15.
926:
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865:
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697:
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172:Paul Tillich
129:
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113:20th century
65:(1981-09-03)
1071:1981 deaths
1066:1901 births
533:liberalism.
517:St. Francis
471:(1948) and
428:established
404:New Harmony
142:Reformation
78:Nationality
1060:Categories
573:References
326:Karl Barth
218:Karl Barth
195:he became
154:Vanderbilt
138:theologian
104:theologian
44:1901-01-31
941:, p. 319.
899:, p. 332.
506:Goethe's
469:Amsterdam
205:Karl Holl
178:Biography
118:Spouse(s)
86:Education
54:, Germany
1047:Archived
980:Editor,
777:Archived
687:, p. 59.
602:, p. 54.
317:and the
158:Stanford
847:, p. 54
247:Chicago
52:Laasphe
623:p. 46.
271:Goethe
886:, 61.
884:JHMTh
845:JHMTh
806:JHMTh
793:JHMTh
711:JHMTh
698:JHMTh
685:JHMTh
660:JHMTh
634:JHMTh
600:JHMTh
508:Faust
265:ruin.
152:, to
207:and
170:and
156:and
148:and
102:and
60:Died
38:Born
254:in
1062::
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46:)
42:(
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