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

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Molnar, P. ‘Love of God and love of neighbour in the theology of Karl Rahner and KarlBarth.’ In Modern Theology 20 (4) (Oct 2004): 567-599.Murphy, R.E. ‘The theological legacy of Karl Rahner. Books and Reviews 10 (Winter1989):12.O’Brien, K. ‘Thursdays with Rahner’. America 190 (15) (March, 2004): 8-12.O’Donnell, J. ‘The mystery of faith in the theology of Karl Rahner’. Heythrop Journal25 (1984):303.O’Donnell, J. Karl Rahner – Life in the Spirit. Rome, Gregorian University Press, 2004.O’Donovan , L.J. ‘Losing oneself and finding God’. America 191 (14) (2004): 15.Olsen, C. ‘Review: The Cambridge companion to Karl Rahner’, International Journal ofSystematic Theology 8 (2) (April, 2006): 209 -212.O’Meara, T. God in the world. Collegeville, Minnesota: Liturgical Press, 2007.Purcell, P. ‘Rahner amid modernity and postmodernity’. In The Cambridge companion toKarl Rahner. Edited by D. Marmion and M. Hines. Cambridge: Cambridge UniversityPress, 2005, 195-210.Rogers, E.F. ‘The mystery of the Spirit in three traditions: Calvin, Rahner, Florensky or,you keep wondering where the Spirit went’. Modern Theology 19 (2) (2003): 249.Schreiter , R. ‘The anonymous Christian and Christology’ Missiology 6 (1) (1978): 29-52.Schüssler Fiorenza, F. ‘Method in theology’ In The Cambridge companion to KarlRahner. Edited by D. Marmion and M. Hines. Cambridge: Cambridge University Press,2005, 65-82.Thiessen, G.A. ‘Karl Rahner: towards a theological aesthetics.’ In The Cambridgecompanion to Karl Rahner. Edited by D. Marmion and M. Hines. Cambridge: CambridgeUniversity Press, 2005, 225-233.Thomson, W. ‘Word and Spirit, hermeneutics and transcendental method: exploring theirconnections in Karl Rahner’. In Philosophy and Theology 7 (Winter, 1992): 185-212.Trembath, K.R. ‘Our knowledge of God according to Karl Rahner’. EvangelicalQuarterly 87 (4) (1987): 329-341.Vandervale, G. ‘The grammar of grace: Karl Rahner as a watershed in contemporarytheology’. Theological Studies 49 (1988), 445-459.229
Van Vorst, B. ‘Kung and Rahner: duelling over infallibility.’ The Christian Century. 88(20) (May 1971): 617-622.Van Vorst, B. ‘Follow-up on the Kung-Rahner feud.’ The Christian Century 88 (34)(Aug 1971): 997-1000.Vorgrimler, H. Understanding Karl Rahner. Trans. J. Bowden. London: SCD Press,1986.Vass, G. A theologian in search of a philosophy – understanding Karl Rahner, Vol. I.London: Sheed & Ward, 1985.Weger, Karl-Heinz. Karl Rahner – An introduction to his theology. Trans. D. Smith. NewYork: The Seabury Press, 1980.Worthing, M. Foundations and functions of theology as universal science – theologicalmethod and apologetic praxis in Wolfhart Pannenberg and Karl Rahner. EuropeanUniversity Studies, Series 23, Vol. 485. New York: Peter Lang, 1996.Other referencesAnderson, J. The upper room disciplines. Nashville, Tennessee: Upper Room Books,2007.Anglican Media Melbourne. David Tacey: falling in love with the sacred other, May2003. Retrieved June 7, 2004, fromhttp://www.media.anglican.com./au/tma/2003/05/tacey.htmlBedola, B. and Totaro, D. ‘Ignatian Spirituality’. In Spiritual traditions for thecontemporary church. Edited by R. Mass and G. O’Donnell. Nashville: Abingdon Press,1990.Benson, P, ‘Developmental assets and asset-building community: conceptual andempirical foundations’, Edited by R. Lerner & P. Benson . Developmental assets andasset-building communities. New York: Kluwer Academic, 2003, 19-43.Bond, S. ‘Religion in the life and times of Generation Y’. Pointers – bulletin of theChristian Research Association 13 (4) ( 2003), 1-5.Bourgeault, C. Centering prayer and awakening. Plymouth, UK: Cowley Publications,2004.Burghardt, W. Review of ‘Ignatius of Loyola’, by K. Rahner and P. Imhof. InTheological Studies 40 (4) (December, 1979): 754-756.230
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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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Does this lead Rahner into compromi
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) ) an ongoing contemporary influen
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Page 229 and 230: Of course, a small number of the vi
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Page 233 and 234: energy, intellect, prayer, love and
Page 235 and 236: Rahner, K. Karl Rahner - Prayers an
Page 237: Kelly, G.B. (ed.). Karl Rahner - th
Page 241 and 242: Harden, J.A. ‘Ignatian Spirituali
Page 243: Tyson, P. ‘Contemporary Australia
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