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

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BibliographyPrimary sourcesRahner, K. Happiness through prayer. Dublin: Clonmore & Reynolds, 1958.Rahner, K. Encounters with silence. Trans. J.M. Demske. New York: Newman Press,1960.Rahner, K. The Dynamic Element in the Church. Trans. W.J. O’Hara. London: Burns andOates, 1964.Rahner, K. Belief Today. London: Sheed & Ward, 1964.Rahner, K. Spiritual Exercises. Trans. K.Baker. London: Sheed and Ward, 1966.Rahner, K. Christian of the Future. London: Burns & Oates, 1967.Rahner, K. Theological investigations, Vol. IX. Trans. G. Harrison. London: Darton,Longman & Todd, 1972.Rahner, K. Theological investigations. Vol. 1. Trans. C. Ernst. London: Darton, Longman& Todd, 1974.Rahner, K. Theological Investigations. Vol III. Trans. Karl-H Kruger & BonifaceKruger. London: Darton, Longman & Todd, 1974.Rahner, K. Theological Investigations, Vol. IV. Trans. K. Smyth. London: Darton,Longman & Todd, 1974.Rahner, K. A Rahner reader. Edited by G. McCool. New York: Seabury Press, 1975.Rahner, K. Christian at the crossroads. New York: The Seabury Press, 1975.Rahner, K. Foundations of Christian faith. W.V. Dych. New York: Crossroad, 1978.Rahner, K. and Imhof, P. Ignatius of Loyola. Trans. R. Ockenden. London: Collins, 1979.Rahner, K. Theological Investigations Vol.16. London: Darton, Longman and Todd,1979.Rahner, K. Theological Investigations Vol.20.Trans. E. Quinn. London: Dartman,Langman & Todd, 1981.225
Rahner, K. Karl Rahner – Prayers and meditations – an anthology of the spiritualwritings, Edited by J. Griffiths. New York: Crossroad, 1981.Rahner, K. I remember – an autobiographical interview with Meinhold Krauss. Trans. H.Egan. London: SCM Press, 1984.Rahner, K. The practice of faith – a handbook of contemporary spirituality. Edited by. K.Lehman and Albert Raffelt. London: SCM Press, 1985.Rahner, K. Karl Rahner in dialogue – conversations and interviews, 1965-1982. Editedby P.Imhhof and H. Biallowons. Translation edited by, H. Egan. New York: Crossroads,1986.Rahner, K. The great church year. Edited by A. Raffelt. Trans. Edited by H. Egan NewYork: Crossroad, 1993.Rahner, K. Content of faith: the best of Karl Rahner’s theological writings. Edited byKarl Lehmann and Albert Raffelt. New York: Crossroad, 1993.Rahner, K. Prayers for a Lifetime. Edited by A. Raffelt. New York: Crossroad, 1995.Rahner, K., The need and blessing of prayer – a new translation. Trans. B.W. Gillette.Collegeville, Minnesota: The Liturgical Press, 1997.Rahner, K. Hearers of the Word. Translation of the first edition by J. Donceel. Edited byA. Tallon. New York: Continuum, 1994.Rahner, K. ‘Experiences of a Catholic theologian’ in Theological Studies 61 (1) (March2000): 13.Rahner, K. Karl Rahner – Spiritual Writings. Edited by P. Endean. New York: Orbis,2004.Secondary sourcesAckley, J. The church of the word – a comparative study or word, church and office inthe thought of Karl Rahner and Gerhard Ebeling. New York: Peter Lang, 1993.Adams, N. ‘Rahner’s reception in twentieth century Protestant theology’. In TheCambridge companion to Karl Rahner. Edited by D Marmion and M Hines. Cambridge:Cambridge University Press, 2005, 211-224.Bacik, J.‘Is Rahner obsolete ? – what his critics get wrong’. Commonweal 132 (2) (2005):23.226
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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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expressions of mystagogical 142 ini
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