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

Does this lead Rahner into compromise for the sake of connection? Is one strand of thetheological tradition emphasised at the expense of the eclipse of another? My reading ofRahner does not provide a definitive ‘yes’ or ‘no’ in response to these questions, and I amnot able to dismiss this accusation outright. Certainly, Rahner’s tendency to ‘play downthe significance of the fall, at least in its classical formulations’ 145 , is recognised by hissupporters. Rahner’s universalism does remain vulnerable to the accusation of being aone-sided view.The idea of the anonymous Christian as a diminisher of mission and explicit faithconfessionAre Christians disinclined to proclaim Christ and to distinguish themselves as aneschatological community of faith as a consequence of Rahner’s idea of a silentexperience of an anonymous faith? The word–sacramental context of Rahner’s thinking,and his Ignatian emphasis on creating opportunities for mystical initiation into the church,contradicts this criticism. Rahner’s silent spirituality of the anonymous is his way ofhelping the church to establish a point of contact and reference on which to build betterrelationships for spiritual direction and influence.The idea of the anonymous Christian as a paternalistic expressionRahner, bound by his commitment to the Magisterium, paints a vision of universalspiritual inclusivity that can’t help but be tarnished in some way by the smudgyfingerprints of Roman Catholic, hierarchical dogmatism. Rahner is the penultimate harmminimiserof the Roman, dogmatic tradition. His orthodoxy is generous and gracious,respectful of the other, a listening orthodoxy that longs to include rather than exclude.Nevertheless, at some level his idea of the anonymous Christian communicates anassumption made by the Christian theologian, on behalf of others, without their consenton consultation. To some extent any mono-religious worldview cannot avoid this and itmay in fact communicate a strength rather than a weakness. Nevertheless, theMagisterium’s influence on Rahner’s sacramental vision of a Christianised, gracedhumanity creates a real potential stumbling block and barrier, depending largely on howthe idea is used, communicated and explained.145 Schreiter, ‘The anonymous Christian and Christology,’ 33.174