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

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meaningful adult lives as believers. The church can’t keep on functioning in exactly thesame way and realistically hope for a different result. The church needs to find the way ofwisdom to ensure its ongoing self-awareness and effective responses to the culturalsituation. This must be a wisdom deeper and more profound than simply ramping up therhetoric, adjusting the orders of service, printing some more flyers, replacing the organwith rock music or hip-hop, and serving good espresso after the morning worship. Thechurch needs the wisdom that can only emerge from entering the deep silence of God.It is my conviction that Rahner models this wisdom. Rahner models the antithesis of thechurch as angry old man. Rahner models the deep spirituality from which the security andconfidence to listen and to engage rather than defend and win arguments emerges. Rahnermodels a vision of the holy mystery that sees not only the church but the whole ofcreation and human society as enfolded and supported by grace. The vastness of this viewchanges the way human beings live and move in relation to the church and society.From the depths of silence comes a renewed theological vision and way of supportingothers in spiritual formation. Rahner demonstrates that this renewed theological visiondoesn’t come from a conference or a book. It comes from a lifetime of prayer, theologicalreflection and everyday engagement with the world as it is rather than the way Christianshope or insist it is.This thesis does not hold up Rahner’s thinking as the ultimate and perfect interpretationof the Christian faith. This thesis draws attention to Rahner’s life, a life that pointsmeaningfully in the direction of what will be required of future Christians. Rahner’slegacy is substantial; his life and work achieved significant reform, culminating formallyin Vatican II’s radical reformation of Catholic Christian understanding. However, hisexperiences of disappointment and his references to ‘faith in a wintry season’ reveal thathe had hoped for much more. Individuals may not see in their lifetimes the coming tofruition of the beautiful visions of reform and renewal for which they long and hope.Human beings are invited to be part of the process that points and leads in a betterdirection. Rahner’s spirituality of silence frees believers to offer the very best of their223
energy, intellect, prayer, love and service as a spiritual sacrifice. In this sacrifice,individuals, like Jesus, ultimately abandon themselves to the divine providence of theholy mystery: not knowing but being known, secure in God’s never-ending love.224
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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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Rahner’s dual commitment to recei
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living human being, and each indivi
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The church is sacramental in the se
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spiritual rhythms that trace direct
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the missionary tasks of the Church;
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unhelpful assumptions that diminish
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Page 207 and 208: Kanyini—an Australian Aboriginal
Page 209 and 210: The film Kanyini demonstrates the c
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Page 215 and 216: We define spirituality as a conscio
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Page 219 and 220: A glance at table 4 75 (above), Hug
Page 221 and 222: In the worldview of contemporary Au
Page 223 and 224: It certainly seems somewhat disinge
Page 225 and 226: A good starting point for examining
Page 227 and 228: Christian contemplative-prayer trad
Page 229 and 230: Of course, a small number of the vi
Page 231: For better or for worse, and despit
Page 235 and 236: Rahner, K. Karl Rahner - Prayers an
Page 237 and 238: Kelly, G.B. (ed.). Karl Rahner - th
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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