This matches a tendency in Pannenberg to balance the ontological presence of the divine, which is found ultimately in the eschatological fullness of time, with the epistemological reception of revelation in history. While this is unquestionably one the greatest achievements of Pannenberg’s work, one unfortunate consequence of this onto-epistemic back-and-forth is a certain lack of clarity. Greater clarity and precision might be garnered by drawing a distinction between received revelation—which is necessarily time-bound and provisional but nonetheless revelatory—and pure revelation, which is
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