Christocentrism of Charism â€“ Buggert - CarmelStream

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authors, eleven "approaches" taken in contemporary Christology. For an English text of this document and commentary upon it, see Joseph A. Fitzmyer, S.J., "The Biblical Commission and Christology," Theological Studies 46 (1985): 407-479. cxx. Here I will focus primarily although not exclusively upon the systematic Christology of Karl Rahner. cxxi. I have in mind theologians such as Karl Rahner, Walter Kasper, Wolfhart Pannenberg, Jürgen Moltmann, Piet Schoonenberg, Dermot Lane, William M. Thompson. cxxii. The following section of this paper dealing with a Christology "from below" will take up this renewed biblical Christology. cxxiii. See for example Karl Rahner, "Current Problems in Christology," Theological Investigations, vol. I, trans. Cornelius Ernst, O.P. (Baltimore: Helicon Press, 1965), pp. 149- 200; Wolfhart Pannenberg, Jesus God and Man, trans. Lewis L. Wilkins and Duane A. Priebe (Philadelphia: Westminster Press, 1968), pp. 283-323; Piet Schoonenberg, The Christ, trans. Della Couling (New York: Herder and Herder, 1971), pp. 50-91; Dermot A. Lane, The Reality of Jesus (New York: Paulist Press, 1975), pp. 109-121; John C. Dwyer, Son of Man and Son of God (New York: Paulist Press, 1983), pp. 77-154. cxxiv. For the following, see references in note 123. cxxv. See Rahner's excellent analysis of "The Word became flesh" in "On the Theology of the Incarnation," Theological Investigations, vol. IV, trans. Kevin Smyth (Baltimore: Helicon Press, 1966), pp. 105-120. cxxvi. Hence in Chalcedon the relation between the human and divine natures is spoken of only in negative terms, "without confusion, without change, without division and without separation." cxxvii. The best single source for Rahner's Christology, which itself incorporates several earlier Christological writings, is Rahner's Foundations of Christian Faith: An Introduction to the Idea of Christianity, trans. William V. Dych (New York: The Seabury Press, 1978): pp. 176-321. cxxviii. "Current Problems in Christology," p. 183. 73
cxxix. Hence for Rahner this capax Dei is merely an "obediential potency," i.e. a potentiality which cannot of itself actualize or realize itself. cxxx. Thus while affirming the Chalcedonian doctrine of the humanity and divinity of Jesus, Rahner is no longer articulating that doctrine within the two-nature framework necessitated by the metaphysics of Hellenistic philosophy with its antithesis between the human and divine. Rahner's Christology is a one nature Christology, made possible by Rahner's anthropology, i.e. his understanding of human nature as capax Dei. That one nature is the human nature. But the human is understood here as fully actualized by God's self-gift. Only to the extent that the human nature of Jesus in and of itself is not able to totally actualize itself but is actualized only by this divine self-gift can we speak of a two nature Christology in Rahner, i.e. the human of Jesus in an of itself is not divine. With his one nature Christology, Rahner of course is not falling into the one nature Christologies condemned by the Councils, according to which the humanity of Jesus is either displaced by the divine (Apollinarianism) or absorbed by the divine (monophysitism). In Rahner's Christ, nothing of the divine or the human is lacking. Hence Rahner protects Chalcedon's concern for the integrity and fullness of the both the human and the divine. cxxxi. "Current Problems in Christology," 184. cxxxii. Ibid., 185. cxxxiii. Rahner states this in a somewhat oblique manner. "This human reality as human ... in its 'bare' humanity can only be of theological importance if it is as such (as just this) the manifestation of God in the world, not just as something joined on in a logically subsequent way; if, that is to say, it is one with the Logos in virtue of being the reality of the Logos itself, and (is) not the reality of the Logos in virtue of being 'one' (how?) with the Logos." "Current Problems in Christology," p. 191. Emphasis mine. cxxxiv. Ibid., 191. cxxxv. "On The Theology of the Incarnation," p. 116. cxxxvi. "The Body in the Order of Salvation," Theological Investigations, vol. XVII, trans. Margaret Kohl (New York: Crossroad, 1981), p. 80. cxxxvii. For Rahner death is the supreme act of a person. It is 74
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"The Christocentrism of the Carmeli
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The Order of Carmel has its origins
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sacred scriptures and devotion to t
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This secular meaning of "in obsequi
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discover the role which the ideal C
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