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

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Christ. This is not to say, however, that the saving presence of Jesus is exclusive and mayonly be experienced within the (Roman Catholic) church 119 .Rahner envision a graced humanity, a universal family living together within theuniversal effect of the redemptive Incarnation. Therefore, it is possible for the Christianto discern in alternative religions, in various artistic expressions, and even in honest,thought-through expressions of agnosticism and atheism, a sense of sacramentaltranscendence.If the Christian sees that the non-Christian is kind, charitable and true to…[their]own conscience…[the Christian] will no longer be able to say nowadays ‘Allthose are “natural” virtues’…On the contrary…[the Christian] will think ‘Therethe grace of Christ is at work even in one who has not yet explicitly called upon itbut who, at the same time, has already hungered after it in the unexpressed andunacknowledged longings of…[the] heart 120 .In each and all of these areas of their lives, individuals are seeking to express and live outthe true symbolism of their primordial, unconscious spiritual experience of themselves.People all over the world are seeking to respond to the movement of the Spirit and theirunconscious, yet very real, cosmic connection to Christ. It is, however, only in the churchthat people experience the benefit of a sacramental form that is truly and fully congruentwith the life of the Spirit, in Christ, that enables the true flowering of the transcendentlife121 .Therefore, the sacramental life of people outside of the church is at its deepest level a truesymbolic expression, and is responding to a genuine movement of the Holy Spirit. It isalso true in the sense that it is the Incarnation of Jesus that releases and liberates thismovement of the Spirit. Outside-of-church sacramental expressions are genuine‘spirituality-on-the-way’ but are also genuinely in need of guidance, formation andcompletion. Participation in the life of the church enables spirituality-on-the-way toconnect more congruently with its true source and to benefit from the tried and true119 Egan, The mystic of everyday life, 162-164; O’Donnell, Life in the Spirit, 70-72; Kilby, Karl Rahner, 46-47.120 K. Rahner, Theological Investigations, Vol X, 14-24, in The content of the faith, 397.121 Dych, Karl Rahner, 61-62; Egan, The mystic of everyday life, 151-170.165
spiritual rhythms that trace directly to the historical life and teaching of Jesus and theongoing pilgrimage in the Spirit of his sacramental community.Finally, because Christianity and the life of the church are the expression and fulfilmentof existential human transcendence, the sacraments reflect and complete authenticrhythms of sacramental transcendence recognisable in everyday life 122 . In the dramaticsymbolisation of the sacrament of the Eucharist, the most poignant example of thisprocess, the essential ironies of human existence are juxtaposed and framed in a contextof absolute hope, resolution and eternal promise. The Eucharist symbolises the absolutereality of evil and suffering at the same time as it symbolises the incomprehensibletendency of the human spirit to love and keep on loving even in the face of darkness andloss. Both the corruption of the powers and the noble, inexplicable sacrifice of a greatspirited human being are here. In the Eucharist feast, there is both the juxtapositioning ofopposites and the promise of transcendent resolution—loving sacrifice triumphs overbitter and cynical self-seeking and self-preservation; the hope of nobility is vindicated,faith made certain, eternity unveiled, true human destiny revealed. Individuals growing ina transcendent longing for a life of love and self-giving remain confused or oppressed bythe seeming prevalence and triumph of evil, the Eucharistic sacrament of the churchproclaims and fulfils the goodness and truth of their transcendental inclinations.This interpretation of the sacraments moves them conceptually from the realm of themagical, archaic or purely ritualistic into a dynamic role: they witness continuously to theabsolute saviour of everyday human existence. Whether or not this conceptual movementexpresses itself as an effective communication, however, will surely depend on thecapacity of various individual Christians and congregations to help members of thebroader population make a meaningful connection with its logic.The church then, as the sacrament of the cosmic grace impact of Christ on behalf of thewhole human family, exists not only for its explicit membership but also for those who122 See Egan, Mystic of everydaylife, 164-170, for a full discussion of the points of connection between allseven sacraments and everyday spirituality.166
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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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Schleiermacher: seeking to build a
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and his meditations in Encounters w
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theological method, and the importa
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spirit dancing together in apprecia
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choosing to enter into the mystery
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may be described as a ‘mysticism
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possibilities but without a definit
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theologie) in which Rahner’s prim
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• around the concept and meaning
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knowledge. For we are not saved by
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silent experience of God—is able
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the immanent life of God’ 120 . T
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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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