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

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expanse. The one whom believers have learned to name as God has eternally orientatedthem to the infinity of his love.123
Chapter 5: Word and sacrament—explicit formation of inner silenceWhat we call ‘the Church’ as the eschatological presence of God’s truth and lovecontained in word and sacrament, is nothing other than the continuing validity ofthe historical fact that the history of God’s sharing himself with us began in JesusChrist, is believed in today, and continues to unfold in the present and the future 1 .The previous chapter concluded with a reflection on the possibility of a silencetransformed: a movement from existential terror to an experience of boundless, lovingspace. This chapter, reflecting on the essential soteriological2 bridge between the twoencounters with silence, will explore Rahner’s thinking on the explicit elements that forma full, holistic and conscious completion of the work of interior grace. In Rahner’stheology of mystery, experience and grace make spiritual formation a real and possiblefactor in universal human potentiality; in his theology of word and sacrament, elementsthat are an intrinsic part of the spiritual process bringing about the fullness of thispotential. God’s communication with human beings transforms the silent experience oftheir inner depths into a living word of everyday grace. Rahner’s universal spirituality ofsilence—from which the possibility of the anonymous Christianity emerges—is deeplyrooted in and connected to a sacramental, anthropological vision intrinsic to his spiritualtheology of word.The exploration of Rahner’s theology of word and sacrament is important for establishingwhat his spirituality of silence is and what it is not. The chapter on Ignatian spiritualityrefers to the Rahnerian Ignatius proclaiming his profound sense of apophatic nearness toGod—and corresponding ambiguity in his references to other ‘external faith supports’.Such is the strength of this silent, personal encounter that even if other externalsupports to faith, such as a canon of scripture, were to disappear, or did not existin the first place, the saint would remain secure and at peace 3 .Superficially, this comment could be interpreted as disregarding the importance of HolyScripture and other liturgical elements traditionally associated with Christian spiritual1 K.Rahner, Belief Today, (London: Sheed & Ward, 1964), 116.2 Of salvation.3 My paraphrasing of Rahner’s comment in, Ignatius of Loyola , Trans. Ockenden, R. (London: Collins,1979), 12.124
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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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a long highway filled by a column o
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gaze; they prefer to stay safe, ris
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This experience is life’s true es
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Christians can experience the full
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Rahner does not claim for himself t
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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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