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

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facilitates such an awakening and supports individuals in their embracing of the ultimatetruth of human existence.An analogy from human relationships may further clarify the significance of the preachedword for Rahner. People on the fringe of a social group may avoid contact with, orconscious awareness of, a very popular person at the centre of the group. This avoidanceor lack of awareness may have nothing to do with their feelings of aversion orignorance—and everything to do with their self-concepts, and their assumptions that theirhaving a dynamic, intimate relationship with this popular person is inconceivable. Theunderlying belief: as popular people are not interested in people on the fringe, it would beaudacious and risky for someone on the margins of a group to attempt to initiate arelationship with anyone at the centre—people on the margins simply do not have thesocial power or resources to do so. But when the popular person at the centre takes theinitiative, this changes everything: people at the centre have the power and resources tore-define the self-concepts of those on the fringe, and to restructure the social order.The preached word is a message from God who is at the centre of all things and in whomall things find their meaning, value, belonging and fulfilment. God sends individuals thepower and resources to penetrate the silent alienation of human unbelief.According to Egan, Rahner regards the preaching of the church as an offer from God of‘both the proclamation of the truth and the gift of hearing it as truth’ 52 . Ackleyunderstands that the ‘sacramental character of proclamation consists in the fact that it notonly points to salvation as a sign, but is… the event of salvation itself because it makesknown who Jesus is as the Word of God’ 53 . In Rahner’s words,if Christianity in its foundation and origin is not primarily the communication oftruths (as true propositions) but the reality of incarnate, crucified and risen Son ofGod, and if this fundamental reality…includes the word as an intrinsic element,then this can only mean that in its first Christian application the word is52 Egan, Karl Rahner - Mystic of everyday life, 106.53 ,J. Ackley, The church of the word, 51.141
sacramental: a sign in which God’s saving will is made present for us in ourhistory 54 .Rahner regards the preached word as efficacious in and of itself; it communicatespresence and substance as well as form55 . Consistent with Rahner’s concept of grace 56 ,the preached word is God’s gift, and not something external to God’s life and personality.The proclaimed word reaches its climax in the focus on ‘God’s consummate saving act ofChrist’s cross and resurrection’ 57 , and thus leads naturally into the Eucharisticsacrament—by its nature, the Eucharist is a ‘condensed word of God’ 58 .Of course, in light of Rahner’s central idea—the holy mystery of sacred presence and theuniversal supernatural existential—the external spoken word is efficacious preciselybecause God has already preached his silent word into the unconscious depths of eachhuman person. Egan notes that it is because of this silent inner preaching that a humanperson is able to hear the external word of grace in mundane language as an illuminationof faith 59 . According to Ackley, Rahner sees the working of the ‘inner word of grace’ inconjunction with the ‘external, historical word of revelation’ as two ‘mutuallycomplementary “moments” in the one Word of God which expound and interpret eachother’. Therefore, the external word of ‘God’s victorious grace in the crucified and risenChrist’ speaks to the ‘anointed depths’ of the everyday person. Spirit meets with spirit ina dance of new life into which the hearers of the word are drawn 60 . According to Rahner,theexternal, historical word expounds the inner one, brings it to the light ofconsciousness in the categories of human understanding, compels…[individuals]definitely to take a decision with regard to the inner word, transposes the innergrace of…[humans] into the dimension of the community and renders it present54 K. Rahner, Theological Investigations, Vol. III, 243-246, in The content of the faith,. Lehman, K. &Raffelt, A. eds. (New York: Crossroad, 1992), 51.55 The social and historical existence of the Church itself is ultimate evidence of the sacramental power ofthe word that has created in a permanently visible sense a community of eschatological witness to the finaland absolute word of God that speaks of salvation victory for the whole world, see K.Rahner, TheologicalInvestigations IV, 272-273.56 As discussed in the previous chapter.57 Ibid, 107.58 Ibid, or ‘pure word’, J.Ackley, The church of the word, 52.59 Karl Rahner - Mystic of everyday life, 114-115.60 The church of the word, 52.142
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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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example, it would limit God to say,
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will and love of God: then the diam
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Echoes of Ignatius’ Exercises are
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Chapter 4: The human experience of
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proximity, the silence that leads e
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‘listening to the freely proffere
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approach; he is not arguing against
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must occur in history—time, space
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The most obvious criticism of Rahne
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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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