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often have a very troubled sense of the global injustices that are the ground of aprivileged way of life in the first world…[and] a genuine interest in global justiceand mystical light 12 .The kinds of young people Tyson describes here seem to align with Kohlberg’s fifth andmature stage of ‘principled’ moral reasoning. The irony, according to Tyson, is that thesecultural non-conformists tend to find the Evangelical church too embedded in thenorms of our dominant consumer culture to readily minister to their desire for aradically different quality of life 13 .This suggests that ‘ministry’ to a large section of the contemporary Christian communityactually restricts rather than enhances the higher levels of moral development.In an article highlighting similar dynamics to Tyson’s but showing a more positivedevelopment beyond irony, Rob Moll sketches an outline of a ‘new monastic’ phenomenain the United States 14 . He profiles a group of young people who, like those described inTyson’s study, demonstrate a strong orientation to challenge the base materialism ofcontemporary American culture and the perceived insipid response of the mainstreamchurch. However, rather than avoiding the mainstream church, these ‘new monastics’have emerged from it. This group of young adult, Evangelical Christians draws on thehistorical resources of the broader Christian family—the monastic tradition—to findways of being Christian that move beyond the social and moral expressions of theembedded mainstream church. Essentially, the new monastic movement is a fledglingcoalition of groups who create communities of mission and contemplative prayeramongst America’s urban poor. One of the new monastics, whose story is profiled byMoll, shows a clear link between his participation in a large, mainstream Evangelicalcongregation and his current expression of radical, urban mission:Willow Creek [a large Chicago-based evangelical congregation] taught me that 90percent discipleship is 10 percent short of full devotion. I took them at their word15and set out to work through giving all .12 Ibid, 3.13 Ibid.14 ‘The new monasticism’, Christianity Today (September, 2005): 39-46.15 Chris Haw, leader of ‘The Camden House’ in ibid, 44.187
These new monastics see the local church as a nurturer of earlier but necessary 16 stages ofmoral reasoning and ethical behaviour as well as providing an indirect link to theresources of the historical church that have pointed these young people towards higherstage thinking and behaviour.In light of Kohlberg’s developmental theory, this simple comparison of two emergentyouth spirituality stories suggests that an alternative source of authority on issues ofmorality and human development is not necessarily a bad thing for either the culture orthe church. Rather, a theory such as Kohlberg’s may become a useful conversationpartner in the mission of the church to support a greater awareness of its own ethicalblind spots and possibilities, and a greater sensitivity to the moral developmental needsand processes of the individuals and society it seeks to serve. Rahner’s spirituality ofsilence offers a position of theological safety and security from which to engage thesepotential dialogue partners.This dialogue would begin by recognising that the spiritual discipline of deep listening tothe intellectual culture is part of listening to the active presence of God in and through allthings. The recognition of a silent, sacramental process at work in the development ofhuman moral reasoning would be comforting. There would be no need to reactdefensively to a potential ‘secular’ rival but simply to evaluate the usefulness of moraldevelopment theory on the basis of its silent Christological merits.To what extent does Rahner’s theory help individuals live in tune with the eternalrhythms of the life of Christ? A Rahnerian approach recognises the active mystery of Godin the midst of what seems on face value to be a secular theory. The task becomesdiscerning the activity of God in his movements towards human beings, noticing thesilent activity of the Spirit between the spoken discourses of empirical, developmentalpsychology and what they reveal about the human existential.16 According to Kohlberg’s theory, and the principle in general of broader developmental theory, peoplebuild layers of cognitive complexity through the stages rather than skipping over stages.188
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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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Investigations much like the biblic
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abandonment to the eternal life in
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Theology of mystery as dynamic chal
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ecause the phonetic sound of the wo
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alone that enables individuals to f
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Chapter 5: Word and sacrament—exp
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The centrality of scripture, and it
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What makes the words of scripture d
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silence. He felt that the movement
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with humanity—his ‘economic’
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Having discerned their revelatory c
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Page 235 and 236: Rahner, K. Karl Rahner - Prayers an
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Page 239 and 240: Van Vorst, B. ‘Kung and Rahner: d
Page 241 and 242: Harden, J.A. ‘Ignatian Spirituali
Page 243: Tyson, P. ‘Contemporary Australia
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