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One example of this is found in La Trobe University lecturer and author David Tacey’sinterview transcript, published in the The Melbourne Anglican. Tacey’s publicationsReEnchantment 83 and The Spirituality Revolution 84 have been read with lively interest bya broad cross-section of the Australian intellectual public. In both publications, Taceyarticulates a similar theme: underneath the secular veneer of Australian (and the broaderWestern) culture is a bubbling spring of resurgent spiritual interest and vitality; theinstitutional church doesn’t get it; the so-called ‘New Age’ spiritualities offer little byway of appropriate tradition and ethic; what is needed is a new dialogue between thepeople of the major faith traditions (in Australia the Christian churches still represent thelargest of these) and those outside of these traditions on the experimental edge of thenew, deinstitutionalised spirituality.David Tacey is anything but classic Evangelical Christian; however, his insights haveincreasingly gained the attention and interest of an increasing number of thinkingEvangelical leaders, which leads us back to the Roland Ashby interview with TheMelbourne Anglican:RA: You quote the theologian Karl Rahner in the book (Spirituality Revolution)‘The Christian of the future will be a mystic or will not exist at all’.DT: Yes, I believe he was right. I get the feeling that God is rather tired of routineChristianity. And the God of Christian revelation is an incarnational God, that isto say a God who enters into life in order to transform it so that life can see theeternal basis on which our temporal lives are grounded.Karl Rahner also said, in that same lecture, we’ve got to stop imposing religion onpeople and start drawing religion out of people…My belief, and I have been veryinfluenced by Rahner in this, is that there is a spiritual dimension in each one ofus, and if it can be let out or drawn out then we can be encouraged to have arelationship with God 85 .This dialogue—and the pervasive, yet virtually hidden (Tacey does not quote Rahnerextensively in his books) influence of Rahner’s theology that it suggests—highlights theongoing ripple effect of this quiet, philosophical Jesuit priest. It is likely that Rahner’s83 (Sydney: Harper-Collins, 2000).84 (Sydney: Harper-Collins, 2003).85 David Tacey: falling in love with the sacred other, May 2003. Retrieved June 7, 2004, fromhttp://www.media.anglican.com./au/tma/2003/05/tacey.html25
influence will continue to spread and deepen, rather than diminish—particularly in lightof continuing ecumenical trends and, in recent times, the surprising movement amongstsections of the global Evangelical community towards contemplative prayer andengagement with the classic spiritual traditions, including the exercises of Ignatius ofLoyola 86 .One of the factors behind the pervasive influence of Rahner is the sheer longevity of hiscareer. He remained ‘at his desk’ 87 for a period of 45 years. Following his pivotal role inVatican II, Rahner accepted a teaching post at Munich which, while proving to be apersonally difficult appointment, resulted in the publication of Foundations of theChristian Faith, generally regarded as ‘the closest thing to a unified and systematic viewof his thought’ 88 (though notoriously difficult to read). In 1971, aged 68, he retired fromhis final teaching post: professor of dogmatic theology in Münster.Retirement from university teaching; however, did not signal the cessation of Rahner’sacademic and pastoral labours. He continued to write, speak and give interviews until hisdeath. Several significant publications emerged during this period including the veryreadable Karl Rahner in Dialogue; this edited collection of 63 interviews covering theperiod 1965–82 provides a colourful and accessible window into his theologicalworldview.The longevity, pastoral heart and global influence of Rahner are vividly reflected in theevents associated with the final weeks of his life. In the lead up to his eightieth birthdaycelebrations Rahner participated in conferences and gatherings held in his honour at theCatholic Academy of Frieburg, the Heythorp College, in the university of London, andthe Budapest Academy in Hungry. Soon after this tour, and only three days following theactual celebration of his birthday at Innsbruck on 5 March 1984, Rahner fell ill with whatat first was thought to be sheer exhaustion. His condition, however, rapidly deteriorated86See, R. Webber, The younger Evangelicals (Colorado Springs: Baker Book House, 2002) and T. Jones,Soul shaper: exploring spirituality and contemplative practices in youth ministry (El Cajon, CA :Zondervan/Youth Specialities, 2003).87 Kennedy, ‘Quiet mover of the Catholic church’, 23.88 Dych, Karl Rahner, 14.26
Page 1 and 2: ‘A Spirituality of silence’An i
Page 3 and 4: Chapter 4: The human experience of
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: Introduced by Cardinal König to 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
Page 65 and 66: which the spiritual pilgrim finds t
Page 67 and 68: Lord, to pray my whole life long wi
Page 69 and 70: Encounters with silence: strictures
Page 71 and 72: a long highway filled by a column o
Page 73 and 74: gaze; they prefer to stay safe, ris
Page 75 and 76: This experience is life’s true es
Page 77 and 78: Christians can experience the full
Page 79 and 80: Rahner does not claim for himself t
Page 81 and 82: example, it would limit God to say,
Page 83 and 84: 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
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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
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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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