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

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Moll, R. ‘The new monasticism’, Christianity Today (September, 2005), 39-46.Mursell, G. (gen.ed.) The story of Christian spirituality - two thousand years, from Eastto West. Oxford: Lion, 2001.O’Hara, M. Kanyini – a study guide. Australian Teachers of Media Inc., 2006. RetrievedNovember 20, 2008, from www.kanyini.comOlin, J.C. (ed.). O’Callaghan, J.F. (Trans.) The autobiography of St.Ignatius Loyola.New York: Fordham University Press, 1992.Otto, R. The idea of the holy, 2 nd Edition. London: Oxford University Press, 1950.Pannenburg, W. Christian spirituality and sacramental community. London, Darton,Longman & Todd, 1983.Peterson, C. Looking forward through the lifespan. Frenchs Forest, NSW: PearsonEducation, 2004.Peterson, E. The contemplative pastor- returning to the art of spiritual direction. GrandRapids, MI: Eerdmans, 1989.Peterson, E. ‘The business of making saints’. Leadership 18 (2) (Spring, 1997): 20-28.Rahner, H. The spirituality of St.Ignatius Loyola. Westminster, Maryland: The NewmanPress, 1953.Ratnayake, M. & Baker, J. Tune-in, Chill-out - using contemplative prayer in youth work.Birmingham: Christian education Publishers, 2004.Spyker, M. Meeting Emma. Adelaide: Openbook, 2004.Stravinskas, P. (ed.). Catholic encyclopedia. Indiana: Our Sunday Visitor Books, 1991.Summary of the key findings from the Spirituality of Generation Y project. RetrievedNovember 26, 2008, from http://dlibrary.acu.edu.au/research/ccls/sppub/sppub.htmTacey, D. ReEnchantment – the new Australian spirituality. Sydney: Harper-Collins,2000.Tacey, D. The spirituality revolution – the emergence of contemporary spirituality.Sydney: Harper-Collins,2003.Tickle, P. The great emergence – how Christianity is changing and why. Grand Rapids,MI: Baker Books, 2008.Torrens, J. (S.J.). ‘Epiphanies and Sightings.’ Spirituality Today 18 (12) (July 2003).233
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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somewhat superseded by more recent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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Is this vision of silent spirituali
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Page 195 and 196: Level 1:PremoralStage 2:Instrumenta
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Page 205 and 206: inability or unwillingness of the e
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Page 209 and 210: The film Kanyini demonstrates the c
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Page 215 and 216: We define spirituality as a conscio
Page 217 and 218: supportive conversation with expres
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 and 232: For better or for worse, and despit
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 and 240: Van Vorst, B. ‘Kung and Rahner: d
Page 241: Harden, J.A. ‘Ignatian Spirituali
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