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

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are shaped, formed and structured against the silent yet profound substance of a livingencounter with God. This is the true genius of the text: it is an audible response to anencounter with silence. In a real sense this simple statement encapsulates the meaning ofRahner’s life and work.77
Chapter 4: The human experience of mystery—a silence transformedOur existence is embraced by an ineffable mystery whom we call God. We canexclude him from our day-to-day awareness by the concerns and activities of ourdaily lives; we can drown the all-pervading silence of this mystery. But he isthere: as the one comprehensive question that remains when all individualanswers have been given; as the goal to which we reach beyond all individualgoals and all individual good things of life; as the future which lies beyond allindividual goals and keeps our ceaseless restless striving in motion; as theabsolute guarantee that there is really a responsibility for our freedom thatcannot be shifted on to someone else, which we cannot elude by leaping intonothingness; as the one truth in which all individual knowledge has its ultimatehome and order; as the promise that selfless love will not be disappointed 1 .This paragraph presents the essence of Rahner’s theology of mystery and its meaning forthe human journey. It also contains the essence of his spirituality of silence—the allembracingmystery of absolute consequence and significance—yet it does not shout aloudits presence. It is simply there, pointing to the deeper realities of who we are, and to theeternal thread that runs through each aspect of everyday human experience.Mystery and silence; silence and mystery: these two concepts are never far apart inRahner’s writings. This chapter explores the connection and relationship between thetwo.By necessity a discussion of Rahner’s theology of mystery leads to an engagement withhis speculative philosophical approach—an encounter with a complex system of thoughtthat, to say the least, is not easy to grasp. One of the most persistent criticisms of Rahneris that his theology (and by inference his spirituality also) is grounded in speculativephilosophy at the expense of a more primary reliance on biblical and historical sources.These criticisms will be duly noted and considered in this and the following chapter.However, the complexity of Rahner’s philosophical expression does not necessarily orautomatically suggest a departure from the simplicity and centricity of his spiritual and1 K. Rahner, Karl Rahner – Prayers and meditations – an anthology of the spiritual writings, Griffths, J.ed. (New York: Crossroad, 1981), 32-33.78
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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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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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