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

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The knowledge of this saving word comes in two complementary ways. In the firstinstance, the constructs of the Christian faith create a framework that enables believers toconnect with the innermost and deepest reality of their lives. In his meditation ‘God ofmy life’ (chapter 1) Rahner demonstrates his Christian understanding that theincomprehensible mystery of infinity is calling him personally to a relationship of love:‘You are ordering something that my own inclinations would never dare to suggest: tolove You, to come intimately close to You, to love Your very life’ 40 . In ‘God of my LordJesus Christ’ (chapter 2) Rahner celebrates the idea of God’s disposition towardshumanity expressed in a human form:Jesus has really told me that He loves me, and His word has come from the depthsof His human heart. And His heart is Your heart, O God of our Lord Jesus41Christ .In ‘God of my knowledge’ (chapter 4) Rahner celebrates the experiential knowledge ofthe love of God empowered through the function of Christian sacrament: ‘You havedescended upon me in water and the Spirit, in my baptism’42 . In ‘God of my vocation’(chapter 9) Rahner recognises the necessity of the ‘visible Church’ with its tangiblecommunity: people experience ‘internal worship’ in, around and through signs andaudible words. In their search for an experience of ‘Spirit’ in this context, people discernmore than a caricature of ‘God’ made in the reflection of their own spirit. Christian faithcreates a place of safety, promise, direction and tangible access: a community withinwhich believers dare to explore the experience of love and intimacy with the divine.In the second movement, knowledge comes through experience. This knowledge—notthe knowledge of data but the knowledge that comes through the experience of love—isfor life.Thanks to Your mercy, O Infinite God, I know something about You not onlythrough concepts and words, but through experience. I have actually known Youthrough living contact; I have met You in joy and suffering. For You are the firstand last experience of my life 43 .40 Ibid, 8.41 Ibid, 17.42 Ibid, 30.43 Ibid, 30.65
This experience is life’s true essence: the forms, structures, sacraments and ideas of theChristian faith invite believers to launch into an experience of God and point themtowards God rather than their own self-constructed concepts of divinity. The trueknowledge of faith is the actual encounter with divine love. Human words are like‘middle-men’ saying something about experience but never actually being theexperience; the abiding presence of God is the true Word that endures eternally. Words ofrevelation expressed in human language fail to ‘still the yearning of my heart’ 44 .Believers are saved not just because they hear that Jesus is God’s word of love andinvitation; they also participate in the encounter. God is always present to believers in thedeepest most personal way: ‘You are the inmost centre of my heart, closer to me than Iam to myself’ 45 . Prayer, the act of conversation with divinity, isultimately just a patient waiting for You, a silent standing by until You, who are46ever present in the inmost centre of my being, open the gate to me from within’ .The Christian message, expressed as a holistic ministry of the entire body of Christ, helpsbelievers to find the courage, direction and resources to enter deeply into the God who bygrace has become already the true centre of their existence. Humans would never havecome up with this idea themselves—humans get lost in their own spirit-seeking. Theresources and community of the Christian faith guide believers to their true interiority inGod.The historical Jesus and the continuation of his embodiment through his Spiritempoweredchurch help Christians to overcome their instinctual fear of the infinite realm,and to experience the eternal nature of God in love. In this way, human experience of thefinite and temporal is transformed: it finds its place, context and true life within theframework of eternal love as power, destination and meaning.44 Ibid, 33.45 Ibid, 9.46 Ibid, 24.66
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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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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
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Harden, J.A. ‘Ignatian Spirituali
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Tyson, P. ‘Contemporary Australia
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