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

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Of particular interest is Hughes explanation of ‘fixed’ and ‘fluid’ understandings ofknowledge within contemporary Australian society. He contends that whilstpostmodernist ambiguity is an influence within the culture, in relation to some areas ofknowing and unknowing, the modernist scientific knowledge paradigm is primary. Forexample, young people accept that knowledge in physics, chemistry, geography andhistory—in relation to dates, times and places rather than interpretations of socialmeanings—is fixed, concrete and accepted as given. On the other hand, as Mason et al.demonstrate, young people perceive knowledge in relation to religion, spirituality, moralbehaviours and political ideologies is ambiguous and a matter of personal choice orperspective. Figure 32 77 shows that, in a student worldview, scientific, rationalknowledge is the fixed concrete centre and spiritual and philosophical knowledge is thegray periphery.77 Ibid, 125.211
In the worldview of contemporary Australian youth—reflective of the broader culture—Hughes notes that young people understand the process of forming aphilosophical/spiritual perspective on life as an individual task 78 . This individuation ofspiritual meaning and life philosophy is a part of the broader cultural hyper-individualismthat sociologists focusing on young people identify as one of the main burdens andchallenges in the general construction of the social identity of modern young people 79 .The self and social understanding of young people in contemporary Australian society isthat they must explore for themselves their SQ: the values, ideologies and philosophies ofmeaning by which they make their choices and which guide their behaviours. There is nolonger an agreed spiritual/religious public knowledge base from which young people candraw, and thus they are left to sift through the predominant cultural premises of secularconsumerism 80 and mitigating alternatives. Young people are not necessarily resistant tothe views of religions, particularly those espoused by family and friends; they see these aspotential resources that may or may not be personally appropriated according to ‘fit andsize’.In light of the above, and listening deeply to young people’s stories of what has andhasn’t helped them grow towards a spiritual relationship in their life domains, Hughes 81notes the following:• young people are most open to learning about spirituality and beliefs in thecontext of conversation and relationship, involving peer interaction as wellas mentoring input;• young people want to personally test the validity of a particular idea orpractice experientially before being willing to incorporate such withintheir own structures of meaning;78 See ibid, 126–30.79 See for example, Eckersley, ‘Never better – or getting worse? The health and wellbeing of youngAustralians’; R. White & J. Wyn, Youth and society- exploring the social dynamics of youth experience, 2 ndEdition (Melbourne: Oxford University Press, 2008); J. Wyn, ‘The changing context of Australian youthand its implications for social inclusion’, Youth Studies Australia, 28 (1) (2009), 46-50.80 See Reasons for living, 129–70, for an extended discussion of the place of the secular market in effectingyoung people’s sense of identity and meaning.81 It’s difficult to pin point exact page references for these thematic conclusions, elements of which arespread through the text though pages 75–88 and 136–61 are particularly reflective of these views.212
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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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‘theological aesthetics’. With
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Many things in life act as signs th
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