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

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