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

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Carmichael, L. ‘Catholic saints and reformers.’ In The story of Christian spirituality.General Editor, Mursell, G. Oxford: Lion Publishing, 2001, 201-244.Coleman, G. Walking with Inigo – a commentary on the Autobiography of St.Ignatius.Gujarat, India: Gujarat Sahitya Prakash, 2001.Crawford, M. & Rossiter, G. Reasons for living – education and young people’s searchfor meaning, identity and spirituality.Camberwell, Vic: ACER Press, 2006.Dean, K.C., R. Foster. The Godbearing life. Nashville: Upper Room Books, 1998.Donnelly, T. et al. ‘The relationship between spiritual development and civicdevelopment’. In The handbook of spiritual development in child and adolescence. Editedby Roehlkepartain, E.C. et al. London: Sage Publications, 2006, 239-251.Eckersley, R. ‘Never better – or getting worse? The health and wellbeing of youngAustralians’ (Australia 21, 2008). Retrieved, November 16, 2008, fromhttp://www.australia21.org.au/pdf/Youth%20Health%20Text%2008.pdfEgan, H. The Spiritual Exercises and the Ignatian mystical horizon. St.Louis: TheInstitute of Jesuit Sources, 1976.Egan, H. An anthology of Christian mysticism. Collegeville, Minnesota: The LiturgicalPress, 1991.Egan, H. Ignatius Loyola the Mystic. Collegeville, Minn: Michael Glazier, 1991.Erickson, M.J. Christian theology. Grand Rapids, MI: Baker, 1985.Fagg, D. ‘Religion and spirituality’. Revolve 10 (2005). Retrieved March 21, 2006, fromYouth For Christ http://www.yfc.org.au/resources/revolve_10.pdfFowler, J. & Dell, M.‘Stages of faith from infancy through adolescence: reflections onthree decades of faith development theory. In The handbook of spiritual development inchildhood and adolescence, ed. E.C. Roehkepartain et al. London: Sage Publications,2006), 34-45.Fuller, A. From surviving to thriving – promoting mental health in young people.Camberwell, Vic: ACER, 1998.Gleason, R. ‘Introduction’, The Spiritual Exercises of Ignatius, Trans. A. Mottola (NewYork: Image Books, 1964).Grenz, S.J. and Olson, R.E. 20 th Century Theology – God and the world in a transitionalage. Downers Grove, IL:Intervarsity Press, 1992.231
Harden, J.A. ‘Ignatian Spirituality Today’. Listening 26 (Fall, 1991): 200-210.Holt, B. Brief history of Christian spirituality, Oxford: Lion, 1997.Holt, B. Thirsty for God – a brief history of Christian spirituality (second edition).Minneapolis: Fortress, 2005.Hosek, P. ‘Towards a public theology of religious pluralism.’ European Journal ofTheology, 14, 1 (2005): 29 –Hughes, P. Putting life together – findings from Australian youth spirituality Research.Fairfield, Vic: Fairfield Press, 2007.Jesuits Australia, ‘Vocation’. Retrieved March 21, 2005,http://www.jesuit.org.au/vocation/jesuits.html.Jones, T. Soul shaper: exploring spirituality and contemplative practices in youthministry. El Cajon, CA : Zondervan/Youth Specialities, 2003.Lane, T. The Lion Concise Book of Christian Thought. Oxford: Lion, 1996.Loyolla, I. The Spiritual Exercises of St.Ignatius. Trans. L.J. Puhl. Chicago: LoyollaUniversity Press, 1951.Loyolla, I. The Spiritual Exercises of Ignatius. Trans. A. Mottola. New York: ImageBooks, 1964.Lonsdale, D. Eyes to see, ears to hear – an introduction to Ignatian spirituality(Rev.Ed.) London: Darton Longman & Todd, 2000.Lucas, B. (Director) ‘Y god’, episode 1 of My Generation, documentary series, airedSBS, July 16, 2008.Marsh, R.M. ‘Looking at God looking at you – Ignatius third edition’. The Way 43 (40)(October 2004): 19-28.Martin, L. The invisible table. South Melbourne: Thomson/Dunmore Press, 2002.Mason , M., Singleton, A. & Webber, R. The spirit of generation Y – young people’sspirituality in a changing Australia. Melbourne : John Garratt Publishing, 2007.McLaren, B. Finding our way again – the return of ancient practices. Nashville: TomasNelson, 2008.Meissner, W.W. To the greater glory: a psychological study of Ignatian spirituality.Milwaukee, Wisconsin: Marquette, University Press, 1999.232
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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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Hosek shifts the soteriological foc
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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 and 238: Kelly, G.B. (ed.). Karl Rahner - th
Page 239: Van Vorst, B. ‘Kung and Rahner: d
Page 243: Tyson, P. ‘Contemporary Australia
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