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

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theological discussions is fairly typical of Rahner’s discursive style; unsupportedassumptions based on novel philosophical constructions leave Rahner vulnerable tocriticism.For those familiar with the Rahner corpus, however, his idea of an essential trinity inChristian doctrine has recognisable and credible sources. As Robert Schreiter notes,Rahner is influenced by patristic theology thatseems to emphasise the role of the incarnation in God’s saving plan over that ofthe suffering, death and raising of Jesus. The point of the patristic writers is that inGod’s assuming our humanity in the incarnation redemption is alreadyachieved 125 .Coffey argues that Rahner’s Christology is also rooted in the distinctly Ignatian idea thatthe Incarnation is the climactic point of creation126 . Rahner’s emphasis on the divinisingeffect of the Incarnation, and his view that the resolution of original sin and the meaningof the cross and resurrection find their place under the Incarnation as the idea of primarymeaning, have their basis in key Christian spirituality traditions. Nevertheless, Rahner’sview of the Incarnation may be surprising and even shocking to those who are more usedto the traditional Western emphasis on the cross as the pivotal event and the Incarnationas the beginning to the process of salvation rather than as a climactic event of creation.His ideas can and have been challenged (see discussions focusing on Rahner’sChristology in chapter 5). Though Rahner’s position offers an alternative theologicalperspective, it is neither foreign to Christian theology nor reliant on unbiblical,secularised philosophical ideas.William Thomson’s view that the exploratory nature of the topical theological essay—Rahner’s primary writing style—‘demands an economy of language and a certainconcentration of theme’ 127 explains the radical and minimally justified reductionism ofRahner’s third lecture on mystery. Thomson concludes ‘is important to read Rahner’s125 ‘The anonymous Christian and Christology’ Missiology 6 (1) (1978): 38.126 ‘Christology’ in The Cambridge companion to Karl Rahner, Marmion, D. & Hines, M. ed. (Cambridge:Cambridge University Press, 2005), 112.127 ‘Word and Spirit, hermeneutics and transcendental method: exploring their connections in Karl Rahner’Philosophy and Theology 7 (Winter 1992): 190.113
Investigations much like the biblical canon, as series of texts requiring mutualclarification and correction’ 128 . Thomson demonstrates that Rahner’s propositionregarding the ‘self-evident’ primacy of the doctrine of the Trinity being offered withoutreference to Scripture or broader theological discussion in his lecture on mystery dependson an earlier theological essay in TI 1. Here, Rahner’s careful biblical reflections on theTrinity and the desire to move from a purely scholastic abstract approach to a moreperson-centred approach as reflected in the New Testament is apparent. Thompsonconcludes that the Rahner corpus gathered in Theological Investigations reflects anoverall ‘biblical grammar’, which is evident to those who are willing to read his works inall of their parts—even when his use of biblical citations is sparing 129 .Tracing Rahner’s understanding of mystery as a theological concept involves goingthrough the valley of philosophical complexity, engaging in critical discussion in relationto the transcendental concepts underpinning theology of mystery, and labouring toexamine these in light of the Rahner corpus and his ecclesial context. Though there maybe some enduring questions and a heightened awareness of flaws in Rahner’s thinkingand methodology at the end of this process, there is also a valuable insight into aprofoundly Christian and important spiritual theology, a theology that deserves to belistened to and lived with. Rahner’s theology has implications and is fruitful fordiscerning a Christian spirituality of silence and all that this implies for human encounterswith God and Christian ministry in a secular western cultural context.Rahner’s theology of mystery: implications for proclamationRahner’s theology of mystery directs the church away from an unfruitful defence of theindefensible. For Rahner, the role of the Christian church is not to make gods of itspropositional statements or to perpetuate a false concept of revelation as contained,owned and dispensed by a select group within the church. Rahner agrees with thoserefusing to believe the church’s presentation of God asa hypothesis for explaining phenomena until science can give the trueexplanation, or something to frighten children until they realise that nothing128 Ibid, 193.129 Ibid, 191, 197.114
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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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Encounters with silence: strictures
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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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