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with a religious denomination agree that it is ‘okay to pick and choose your religiousbeliefs’. Only 13% of the entire demographic believe that only one religion is true 65 .The researchers did however find a resilient core of Christian young people, committedand engaged in both private and corporate acts of worship and faith. They particularlynote the ‘signs of strength and continued growth in conservative Protestantdenominations’, and that ‘each tradition within Christianity has its nucleus of Committedand Regular members’. They identify the fact that ‘[y]outhful spirituality in its traditionalforms derives its support principally from families who share it, and it seems rarely tosurvive without support from this source’ 66 . Also notable are the findings that Gen Y’sfrom conservative Protestant denominations manifest much higher levels of religiousbelief and practice than Catholics or Anglicans, and also higher levels than their parents’generation within the same denominations. Young people with a Christian upbringingshowed a greater aptitude for social justice and community service—particularly thoseactively involved in conservative Protestant congregations 67 .The researchers note that despite enduring signs of life and hope, there is a cultural driftaway from Christianity.In between [the polarities of those young people who are very involved intraditional spirituality and those with little or no interest in spirituality andreligion] are a large proportion of young people moving between alternatives,especially during their teenage years. Most of this movement appears to be awayfrom traditional spirituality, either towards eclectic blends of mainstream andNew Age spiritualities, or more frequently in the direction of secularindifference 68 .It would seem that despite pockets of spiritual resilience within the Christian community,enabling some children of Christian families to continue on in the faith, the youth cultureat large are not experiencing spiritual direction of any real substance or meaning. Thiskind of conclusion tends to reinforce Tacey’s perception that the spiritual apathy of thesecular powers, together with the reluctance of recognised religions to engage in genuine65 See summary of ACU and MU findings http://dlibrary.acu.edu.au/research/ccls/sppub/sppub.htm66 The spirit of generation Y, 173-174.67 See summary of ACU and MU findings http://dlibrary.acu.edu.au/research/ccls/sppub/sppub.htm68 The spirit of generation Y, 174.207
supportive conversation with expressions of spirituality outside of creedal constructs,leaves the majority population without clear direction in terms of authentic spiritualformation.Philip Hughes’ publication 69 reflects his particular pastoral concern and perspective as anordained Uniting church minister. Hughes thinks about Australian youth spiritualities in aholistic, relational sense. He is reluctant to define all Australian young people asidentifying with a particular spirituality and more interested in hearing from them theways in which they put their lives together. To analyse the stories of young people,Hughes uses a scale to identify a holistic sense of spirituality that is less ideologicallyfixed.Table 3 70 (see page following) shows Hughes’ basic analytical tool which he explains 71 isinfluenced significantly by the work of Australian educator, John Fischer 72 , SorenKierkegaard’s ‘Stages on Life’s Way’, and includes hints of influence from Rudolf Otto’s‘mysterium tremendum’ 73 and Marisa Crawford and Graham Rossiter’s recent text oneducating for spirituality 74 . Hughes’ way of discerning spirituality tends to align moreclosely with the generic emphases in theories such as Kohlberg et al.’s spiritualintelligence.69 Putting life together70 Putting life together, 35.71 See ibid, 26-38.72 Particularly his 1998 thesis explaining four domains of spiritual wellbeing from an educator’sperspective.73 See The idea of the holy, 2 nd Edition (London: Oxford University Press, 1950).74 Reasons for living – education and young people’s search for meaning, identity and spirituality(Camberwell, Vic: ACER Press, 2006).208
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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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fulfilment in following the absolut
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Rahner’s transcendental perspecti
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toward which it points. God’s wor
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sacramental: a sign in which God’
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In light of the implications of Rah
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who, like mystics, experience such
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The juxtaposition of two articles
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These two interpretations of Rahner
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Rahner advocates that all believers
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The sacrament of the wordIn reflect
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