Introductory notes for readers of this thesis - Theses - Flinders ...

unconvinced. In the process, however, Molnar himself is unconvincing—largely becausehis critique reflects throughout the use of Barth as a hermeneutic lens with which toevaluate Rahner, rather than as a genuine source of dialogue and dialectic.In light of his biography, his Ignatian spirituality, and his spiritual classic, Encounters,Rahner is ultimately an ecclesial, mystical and pastoral theologian before he is a studentof philosophy. In light of this conclusion, it seems reasonable also to propose that Rahneris both biblically orientated and Christocentrically focussed. This proposition will befurther developed in the following chapter. Rahner’s idea of anthropologicaltranscendence as way of explaining the human person as a being orientated to mysteryseems to be apologetically motivated as well as being creatively reflective of a centralAugustinian idea: ‘our hearts are restless until they find their rest in you’.Rahner’s work in transcendental philosophy is advocating for humans as beings ofmystery in existential proximity to the being of mystery who is ultimately expressed inthe Jesus of history and the Christ of faith, within a particular hierarchical and dogmaticsystem. This philosophical way of explaining the mystery of the human person has itsultimate origin in Rahner’s personal encounter with the silence formed and shapedthrough Christian proclamation and practice. It represents a stage along the way to afuller participation in, and openness towards, an encounter with silence. Rahner’sproclamation and practice is the appropriate context for understanding his transcendentalexplanation of the human condition.Spiritual reflection on the transcendental concept of being orientated to mysteryAs pure theological reflection, Rahner’s construction of the transcendental concept of themystery of the human person yields a particular and rich spirituality. To live as humanbeings and not merely as clever animals, humans must face the mystery of their ownexistence, and, in doing so, simultaneously face the ultimate being of the mystery thatfaith names as ‘God’. Rahner’s model of humans as creatures of enormous intelligenceand creativity demonstrates that facing the mystery of existence and the possibility offaith does not require an anti-intellectual escapism and dumb subservience to a prescribedreligious worldview. Rahner’s transcendental method reveals intellect, imagination and95