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

silence. He felt that the movement in Protestant theology towards a fuller appreciation ofthe importance of the sacraments 14 should be matched by a Catholic movement towards afuller appreciation of the word; in this way both traditions would move closer to acomprehension and engagement with the two primary elements that together ‘constitutethe church’ 15 Rahner noted this movement was already taking place—in a Catholicbiblical theology thathas ceased to regard itself as a mere transmitter of proof-texts for the thesis laiddown by the theology of the schools. As it listens more attentively to Scriptureitself, it can no longer overlook the fact that the Old Testament and above all theNew have more to say about the living, efficacious, mighty and creative word ofGod than the standard theses of the theology of the schools has grown accustomed16to say about it .Rahner’s self-initiated project: to develop a theology of the word that broadened theunderstanding of Catholic Christians from the limited didache (teaching) to a greaterappreciation of the ‘mighty, creative dabar (word)’ that brings about transformation as itis proclaimed and read. Rahner’s commitment to this project was motivated by his desirehelp the Church and everyday Christians re-engage with the Bible as an integral source ofspiritual formation.Protestant readers recognise that the use of Holy Scripture as ‘proof-texting ammunition’for particular doctrinal opinions is hardly an issue that is exclusive to dogmatic RomanCatholic theology. Many Protestants know from personal experience what it is to sufferunder the tyranny of those—both in pulpit and pew—who take it upon themselves toforcefully argue for universal submission to particular religious opinions on the basis ofselected biblical texts. Rahner’s view that the primary nature and purpose of scripture isto be a dynamic medium through which God opens himself in a uniquely interpersonalway in the silent depths of the spiritual seeker will be refreshing for many outside—aswell as those inside—the Catholic tradition.14 See W. Pannenburg Christian spirituality and sacramental community, (London: Darton, Longman &Todd, 1983), 31-49, for reflections on this late twentieth century trend.15 K. Rahner, Theological Investigations IV, 253.16 Ibid, 255.130