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

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Theologians are continually attempting to ‘correct’ and synthesise his thought on thissubject 86 .But what does all this really mean? Does Rahner’s concept actually provide answers tothe mysteries of grace, salvation, the universal origin and destiny of the human race—orlead to more questions?Answers relating to the meaning of Rahner’s idea of mystery in proximity are providedby spiritual intuition rather than conceptual formation. The idea of the supernaturalexistential means something because it connects with the inner depths and observableexperiences of humans. The idea and expression of the supernatural existential freesindividuals to explore and experience the mystery of God in a way that is real and true totheir actual experience. It opens the door from a narrow and prescribed process foraccessing grace and leads them out into a more spacious place where grace is an eternaland pervasive presence in and through all things. Though people may not understand therhetorical nuances of Rahner’s refinement of the historical doctrine of grace and itsrelevance for shaping conceptual frameworks of Christian salvation, they are drawn intothe living reality and spiritual sources of the concept when they access Rahner’sexperience of grace in proximity through his published prayers, meditations and homilies.The life and power of the supernatural existential is in its devotional expression andaffect.George Vandervale argues that the value of Rahner’s idea of the supernatural existentialis in the simple affirmation of the biblical/experiential reality of God’s gracious closenessthrough Jesus and the Spirit, and suggests that Rahner may actually be setting a trap forhimself in seeking to ‘grasp’ the self-giving of God in an ontological concept 87 .Vandervale’s criticism is tempered by understanding the original context for Rahner’sformation of the concept of the supernatural existential: a theological debate (the novelle86 See D. Coffey, ‘The whole Rahner on the supernatural existential’, Theological Studies 65 (1) (2004): 95- 105 and Dych, Karl Rahner, 32-41, from which most of these conclusions are drawn.87 ‘The grammar of grace: Karl Rahner as a watershed in contemporary theology’, Theological Studies 49(1988): 445-459.103
theologie) in which Rahner’s primary target group is the magisterium of the hierarchicalchurch 88 . In this academic debate, Rahner agrees with his theological peer de Lubac’sproposal for an understanding of grace as coexistent rather than separate from nature, butargues against de Lubac’s view, shared by orthodox theologians, that the humanmovement towards God is empowered supernaturally, by grace, rather than a purelynatural human response. In this context, Rahner must offer more than a spiritualreflection if he is to win his case and argue for what he perceives to be a useful middleground in the debate between the neo-scholastics and the supporters of de Lubac. In thiscomplex setting perhaps the ‘trap’ suggested by Vandervale is systemically unavoidable.Vandervale’s point—that the essential idea of the supernatural existential is spirituallyand pastorally helpful even if logically vulnerable at some points—is shared bysympathetic commentaries on Rahner.In reflecting on Rahner’s continuing relevance for the present and future, Bacik proposesthat Rahner’s insistence on the organic unity between theology and spirituality‘constitutes…his lasting contribution to the spiritual quest of the twenty-first century’ 89 ;he reads the concept of the supernatural existential as a theology of the heart—atheological position difficult to express and synthesise as a cohesive and watertightconceptual argument. While critics may continue to uncover gaps in Rahner’s logic andsupporters may continue the work of ‘reforming’ his ideas, spiritual seekers will feel andexperience the essence of Rahner’s concept of the supernatural existential: God is nearerto us than we are to ourselves (Augustine), and in him we live and move and have ourbeing (Acts 17:28).Summary of the anthropological perspectives of Rahner’s theology of mysteryTwo key aspects of Rahner’s thought—anthropological transcendence and supernaturalexistential—contribute to the idea central to his theology: human beings’ deepestexperience of themselves is at one and the same time an experience of the God whoremains mystery while at the same time draws close to humans in the proximity of love.88 See Coffey, ‘The whole Rahner on the whole supernatural existential’ and Dych , Karl Rahner, 32-41 fordetails of the debate.89 ‘Is Rahner obsolete?’, 23.104
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‘A Spirituality of silence’An i
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Chapter 4: The human experience of
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Summary of thesis:This thesis offer
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The particular angle from which thi
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somewhat superseded by more recent
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Rahner: I have nothing against that
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One brief but notable spiritual inf
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dialectic between these two, has le
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odies of knowledge, history and alt
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superiors, having decided that he w
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High School Week, Rahner began his
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Earlier in this chapter, Rahner’s
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These anecdotes testify that Rahner
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As you see, at the top of the carto
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Central to Rahner’s thinking is t
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Kilby notes that in regard to this
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Introduced by Cardinal König to a
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influence will continue to spread a
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We see from Rahner’s pastoral con
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European power 4 , and that he was
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Over a period of days and weeks, th
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The outcome of this encounter: the
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Modras has pointed out that Ignatiu
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Rahner the Ignatian spiritual direc
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facilitate this joyful and liberati
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Rahner’s often-quoted comment tha
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The master of the Exercises in no w
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Endean argues that Rahner is interp
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The Ignatian Exercises—especially
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provision of appropriate spiritual
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The sacrament of the wordIn reflect
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‘theological aesthetics’. With
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Many things in life act as signs th
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Rahner’s dual commitment to recei
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living human being, and each indivi
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The church is sacramental in the se
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spiritual rhythms that trace direct
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the missionary tasks of the Church;
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unhelpful assumptions that diminish
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expressions of mystagogical 142 ini
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Does this lead Rahner into compromi
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) ) an ongoing contemporary influen
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Hosek shifts the soteriological foc
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Is this vision of silent spirituali
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Being in silence as a way of creati
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word of life and hope within them.
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Level 1:PremoralStage 2:Instrumenta
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These new monastics see the local c
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eliefs that have been tried and tes
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of mature theological reflection co
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ecognised in his Christological ass
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inability or unwillingness of the e
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Kanyini—an Australian Aboriginal
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The film Kanyini demonstrates the c
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estless and always in a hurry to ge
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considered the sole and ultimate au
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We define spirituality as a conscio
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supportive conversation with expres
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A glance at table 4 75 (above), Hug
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In the worldview of contemporary Au
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It certainly seems somewhat disinge
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A good starting point for examining
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Christian contemplative-prayer trad
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Of course, a small number of the vi
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For better or for worse, and despit
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energy, intellect, prayer, love and
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Rahner, K. Karl Rahner - Prayers an
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Kelly, G.B. (ed.). Karl Rahner - th
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Van Vorst, B. ‘Kung and Rahner: d
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Harden, J.A. ‘Ignatian Spirituali
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Tyson, P. ‘Contemporary Australia
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