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

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Table of ContentsAn Introduction to this Thesis............................................................................................. 1Chapter 1: The deep silence of the pastoral theologian who listens before speaking......... 1Family setting and influence ........................................................................................... 1Emerging Spirituality ...................................................................................................... 2Theological Context and Approach ................................................................................ 7Style: Two Genres, One Theologian ............................................................................. 17Content—theological compression and unfolding ........................................................ 19Rahner’s legacy ............................................................................................................. 22Reflection: ‘Spirituality of Silence’ in Karl Rahner’s life and work ............................ 27Chapter 2: Ignatian spiritual roots—the silence of direct encounter and the dynamicelement in the church ........................................................................................................ 29Ignatius of Loyola ......................................................................................................... 29Spiritual Exercises and Ignatian spirituality ................................................................. 33The centrality and significance of Ignatian spirituality in the spiritual formation and inthe writings of Karl Rahner ........................................................................................... 37Rahner the Ignatian spiritual director ........................................................................... 38Rahner the Ignatian commentator ................................................................................. 39Rahner the interpreter of Ignatius ................................................................................. 42Commentary on Rahner as interpreter of Ignatius ........................................................ 44Karl Rahner’s ‘spirituality of silence’ as an Ignatian practice ...................................... 48Reflection: The three key Ignatian ideas behind Rahner’s spirituality of silence ........ 52Chapter 3: Spirituality of silence in everyday language: the spiritual classic and sacredheart................................................................................................................................... 54Encounters with silence: chronological and conceptual significance ........................... 54Encounters with silence: nature, literary structure and impressions ............................. 57Encounters with silence: strictures of finite existence and shadows of impendingmortality ........................................................................................................................ 60Encounters with silence: the ‘upward glance of the soul’ enables humans to honestlyview, accept and positively frame the ‘narrowness of finite existence’ ....................... 62Encounters with silence: fearful instincts in the face of infinity .................................. 63Encounters with silence: experiential knowledge saves, and blossoms into love ........ 64Encounters with silence: transforming everyday experiences and routines ................. 67Encounters with silence: the thematic structure of spiritual pilgrimage ....................... 68Spiritualities of silence in Encounters with silence ...................................................... 69The silence of prayerful powerlessness in the dark night ......................................... 69Dark mystery of incomprehensibility; a language of love beyond words orknowledge ................................................................................................................. 71Silent journey into the sacred chamber of true self—echoes of the interior castle ... 73The silent, immediate experience of God in all things ............................................. 74Conclusion .................................................................................................................... 76
Chapter 4: The human experience of mystery—a silence transformed ............................ 78Rahner’s theology of mystery: the framework for discussion ...................................... 80The mystery of the human person’s infinite origins and destiny .................................. 81Critical reflection on the mystery of human transcendence: the problem of obscurity 87Further critical reflection: the perception of philosophy trumping biblical source ...... 89Responses to criticisms of Rahner’s philosophy of transcendent human being ........... 90Spiritual reflection on the transcendental concept of being orientated to mystery ....... 95The mystery of infinity in proximity: a near and present deity .................................... 96Critical reflection on the mystery of infinity in proximity ......................................... 102Summary of the anthropological perspectives of Rahner’s theology of mystery ....... 104The concept of mystery in Catholic theology ............................................................. 105Brief excursus: understanding Rahner’s theological reductionism ............................ 112Rahner’s theology of mystery: implications for proclamation ................................... 114Theology of mystery as dynamic challenge to empirical hegemony .......................... 118Conclusion .................................................................................................................. 122Chapter 5: Word and sacrament—explicit formation of inner silence ........................... 124The centrality of scripture, and its nature and purpose in spiritual formation ............ 126Rahner’s speculative theological concept of the word ............................................... 129The word as God’s self-communication with humanity ............................................. 131The word in history as categorical revelation ............................................................. 133The incarnation of the word ........................................................................................ 135Acceptance of the Word results in freedom and faith ................................................. 137Rahner and the ministry of the preached word ........................................................... 140The primacy of scripture in the theological process ................................................... 144Personal reading of scripture as a discipline of spiritual formation ............................ 145Lingering questions around Rahner’s theology of the word ....................................... 147Rahner’s spirituality of silence as it emerges in light of his theology of the word ..... 150The sacrament of the word .......................................................................................... 154Rahner’s sacramental vision and the silent anonymous Christian .............................. 157Jesus the sacrament and ‘real symbol’ of God ............................................................ 157Excursus: real symbolism as an example of creative tension in Rahner’s theology .. 159The redemptive meaning of the Incarnation ............................................................... 160The foundational sacrament of the church .................................................................. 163The nature and place of the official sacraments .......................................................... 164Criticisms of the anonymous Christian ....................................................................... 167Evaluating the criticisms of Rahner’s universal Christian spirituality of silence ....... 172The anonymous Christian as a non-biblical construct: ........................................... 173The idea of the anonymous Christian is overly optimistic in its evaluation of thehuman condition: .................................................................................................... 173The idea of the anonymous Christian as a diminisher of mission and explicit faithconfession ............................................................................................................... 174
Page 1: ‘A Spirituality of silence’An i
Page 5 and 6: Summary of thesis:This thesis offer
Page 7 and 8: The particular angle from which thi
Page 9 and 10: somewhat superseded by more recent
Page 11 and 12: Rahner: I have nothing against that
Page 13 and 14: One brief but notable spiritual inf
Page 15 and 16: dialectic between these two, has le
Page 17 and 18: odies of knowledge, history and alt
Page 19 and 20: superiors, having decided that he w
Page 21 and 22: High School Week, Rahner began his
Page 23 and 24: Earlier in this chapter, Rahner’s
Page 25 and 26: These anecdotes testify that Rahner
Page 27 and 28: As you see, at the top of the carto
Page 29 and 30: Central to Rahner’s thinking is t
Page 31 and 32: Kilby notes that in regard to this
Page 33 and 34: Introduced by Cardinal König to a
Page 35 and 36: influence will continue to spread a
Page 37 and 38: We see from Rahner’s pastoral con
Page 39 and 40: European power 4 , and that he was
Page 41 and 42: Over a period of days and weeks, th
Page 43 and 44: The outcome of this encounter: the
Page 45 and 46: Modras has pointed out that Ignatiu
Page 47 and 48: Rahner the Ignatian spiritual direc
Page 49 and 50: facilitate this joyful and liberati
Page 51 and 52: Rahner’s often-quoted comment tha
Page 53 and 54:
The master of the Exercises in no w
Page 55 and 56:
Endean argues that Rahner is interp
Page 57 and 58:
The Ignatian Exercises—especially
Page 59 and 60:
provision of appropriate spiritual
Page 61 and 62:
their existential encounter, they a
Page 63 and 64:
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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Being in silence as a way of creati
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word of life and hope within them.
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Level 1:PremoralStage 2:Instrumenta
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These new monastics see the local c
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eliefs that have been tried and tes
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of mature theological reflection co
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ecognised in his Christological ass
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inability or unwillingness of the e
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Kanyini—an Australian Aboriginal
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The film Kanyini demonstrates the c
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estless and always in a hurry to ge
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considered the sole and ultimate au
Page 215 and 216:
We define spirituality as a conscio
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supportive conversation with expres
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A glance at table 4 75 (above), Hug
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In the worldview of contemporary Au
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It certainly seems somewhat disinge
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A good starting point for examining
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Christian contemplative-prayer trad
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Of course, a small number of the vi
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For better or for worse, and despit
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energy, intellect, prayer, love and
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Rahner, K. Karl Rahner - Prayers an
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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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