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

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of the faith, the multiplicity of Christian doctrines and statements present the unity of themystery consistently 114 .For Rahner, these three essential truths of faith within the broad field of Christiantheology and doctrine may be considered mysteries in the sense that they articulate theconcrete form of the mystery:1. the mystery of the Trinity;2. the mystery of the hypostatic union;3. the mystery of the beatific vision.Rahner argues that other Christian doctrines or mysteries are incorporated or reduced intothese essential mysteries. For example, ‘original sin’ finds its meaning within the broaderconcept of the ‘supernatural sanctification of…[humanity] by grace prior to…[anindividual’s] personal decision’ 115 (a concept emerging from the doctrine of the beatificvision). Transubstantiation 116 , which cannot be defined as a mystery in relation to asupposed ‘transubstantiation of one purely natural reality into another’ (as no ‘mystery’exists in our objective knowledge of created things), is conceivable only on the basis ofhypostatic union 117 . The mysteries associated with soteriology 118 and redemption are‘reduced’ into the concept of the Incarnation 119 . These three theologies, which Rahnerarticulates as trinity, incarnation (hypostatic union) and the ‘divinisation of humanity ingrace and glory’ (beatific vision), provide the source and framework for all Christiandoctrines.In his brief explanation for why these three elements of Christian doctrine form the‘canon’ of essential mysteries, Rahner observes that the exclusive and essential mysteryof the Trinity is self-evident: ‘if any real mysteries are possible at all, they must exist in114 Ibid.115 Ibid, 64.116 The Roman Catholic teaching of the ‘change of substance’ of the physical communion elements into theactual body and blood of Christ – P. Stravinskas, ed. Catholic encyclopedia, 940.117 Hypostatic union: the doctrine of the coexistence of two natures in the one historical person, JesusChrist, who the creeds proclaim as fully God and fully human.118 The theological study of salvation.119 Theological investigations, IV, 64-65.111
the immanent life of God’ 120 . The Incarnation, and the divinisation of humanity in graceand glory, form an essential duality of theological meaning and purpose. Through theIncarnation, God imparts his being to created nature: in the Incarnation, God’s gift is hisself. The same may also be said of grace: though medieval theology understood grace ascreated—a substance given by God to humanity—Rahner appeals to the medievalontology of the beatific vision and to the teaching of Leo XIII and Pius XII to claim thatwhat is given in grace is God himself 121 . In Jesus, ‘God goes out of himself into “theother” in such a way that he bestows himself upon the other by becoming the other’ 122 .Created reality comes from God. Supernaturally, reality is the going out of God himselftowards the creation. Thus, Jesus—fully God and fully human—is the ontological basisfor the presence of the Logos in the human soul in the beatific vision 123 .Rahner implicates the mystery of the Trinity in the Incarnation’s role in the divinisationof humanity. The gradual revelation of the Trinity, particularly in the New Testament,reveals something quite wonderful and glorious:God has given himself so fully in his absolute self-communication to the creature,that the ‘immanent’ Trinity becomes the Trinity of the ‘economy of salvation’,and hence in turn the Trinity of salvation which we experience is the immanentTrinity. This means that the Trinity of God’s relationship to us is the reality ofGod as he is in himself: a trinity of persons 124 .It is in the very nature of God’s Trinitarian being to reach out to humanity in eternalproximity, and humans are saved by their experience of encountering and being drawninto the Trinitarian life of God.Brief excursus: understanding Rahner’s theological reductionismRahner’s assertion of the three primary doctrinal expressions of mystery (incarnation,hypostatic union, trinity), with limited explanation or argument to support hisconclusions, may come across to readers as bold, sudden, debatable and potentiallycontroversial. The lack of reference to Scripture, historical theology, or contemporary120 Ibid, 65.121 Ibid, 66.122 Ibid, 68.123 Ibid, 67-68.124 Ibid, 69.112
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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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their existential encounter, they a
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Chapter 3: Spirituality of silence
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which the spiritual pilgrim finds t
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Lord, to pray my whole life long wi
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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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