210 research outputs found
The relationship between Christology and Mariology in the writings of Karl Rahner
No full textKarl Rahner was one of the most influential Catholic theologians of the twentieth century. One of the areas to which he devoted numerous articles and a book is Mariology. The author of this thesis seeks to explore the relationship between Rahner\u27s Christology and Mariology. He begins by examining Rahner\u27s anthropology. Human subjects are historical beings with a transcendental orientation toward God, who must look to history for a possible Word of God. The author then proceeds to examine Rahner\u27s theology of grace, looking at Rahner\u27s concept of Uncreated grace operating as a quasi-formal cause, and the offer of God\u27s self-communication as the supernatural existential. Next, the author begins to explore Rahner\u27s Christology, starting with the question of how the Logos became flesh and proceeding to Rahner\u27s notion of Christology within an evolutionary world view. Then, the author turns to Rahner\u27s Mariology. He begins with a chronological survey of the relevant writings and the place Mary plays in Catholic theology. Then he explores the various Mariological themes developed by Rahner. Next, using Rahner\u27s own Mariology as a barometer, the author examines the relationship between Rahner\u27s concept of Original Sin and his treatment of the Immaculate Conception, and offers a critique of Rahner\u27s understanding of the hypostatic union vis a vis the assertion that Mary is the one who has fully responded to God\u27s offer of himself. Finally, the author offers some reflections on two areas in which Rahner\u27s Mariology might be further developed. Mary as model of the feminine face of God and the Church (including the relationship of Mary to the priesthood), and the role Mariology can contribute to the greater integration of the Church\u27s social teaching into the theology as a whole
Modern soteriology and the concept of salvation in existentialist theology
No full textThis thesis analyses the conditions for a concept of soteriology in modem secular society. And it examines the concept of salvation underlying 20th century existentialist theology in order to see whether it complies with these conditions. The first chapter analyses philosophical concepts of salvation from Kant to Heidegger. It is shown that since Hegel salvation is mainly understood in terms of "alienation" and "overcoming of alienation" and that through the philosophical development of the 19th century two main conditions of modern soteriology have been derived from this understanding: a) the presupposition of an epistemological, existential and ontological unity of reality and b) the presupposition that individual, existential experience of salvation must basically be possible. The second and main chapter tries to bring out the concept of salvation inherent in the theologies of Paul Tillich and Karl Rahner. The third and concluding chapter shows how far Tillich's and Rahner's surprisingly similar concept of salvation complies with the conditions worked out in the first chapter. The author argues that both theologies fulfil the postulate of epistemological and ontological unity of reality by substituting traditional theistic doctrines of God by an ontological understanding of God as Being itself. However, the second condition is not met: in order to maintain the claim of the unity of reality, both theologies presuppose an existentialist understanding of human existence: the existential status quo, and with it alienation, is necessarily posited as absolute. Thus the possibility of experiencing the overcoming of this existential state is a priori excluded. The conclusion is that existentialist theology does not convey an understanding of salvation which complies with the conditions of secular modernity
The Cambridge Companion to Karl Rahner
No full textNancy Dallavalle is a contributing author, “Feminist Theologies .
Book description: Karl Rahner (1904-1984) was one of the most significant theological voices of the twentieth century. For many his theology symbolizes the Catholic Church\u27s entry into modernity. Part of his enduring appeal lies in his ability to reflect on a variety of issues in theology and spirituality and direct this plurality into a few basic convictions. In addition to the main themes of Rahner\u27s work, this Companion assesses his significance for contemporary theology through dialogues with many current concerns including: religious pluralism, spirituality, postmodernism, ecumenism, ethics and developments in political and feminist theologies.https://digitalcommons.fairfield.edu/religiousstudies-books/1020/thumbnail.jp
Openness to the Uncontrollable: Karl Rahner\u27s Theology of Hope
No full textThis Paper will examine Karl Rahner\u27s theology of hope and consider its relevance for Christian life. The Paper is divided into five main sections: Hope as a Theological Virtue: Openness to God; Hope and Anthropology; Hope and Eternal Life; Hope and the Present Life; and \u27Christian\u27 Hope. The author hopes that the reader will find this paper helpful in understanding Rahner\u27s theology of hope, particularly the distinction between \u27this worldly\u27 hope and transcendent hope, as well as analyzing the integration between Christian hope in eternal life and \u27this world; hopes and plans. Such an investigation will reveal that Christian hope in eternal life is not only relevant to our ultimate end but has significant ramifications for life here and now. Finally, the author offers some criticism of Rahner\u27s theology of hope, specifically its lack of focused christology and pneumatology, and suggests a modified definition of hope that is more Trinitarian
A CRITICAL ANALYSIS OF KARL RAHNER\u27S ESCHATOLOGY (THEOLOPY, SOUL)
No full textKarl Rahner contended that the eschatological assertions of the church must be reformulated, under the careful guidance of the church magisterium, so that the truths contained within these assertions might be meaningful today. While Rahner maintained that the faith content of the teachings of the church concerning the eschata remains constant, he was particularly concerned with the hermeneutical implications of the church\u27s eschatological assertions in the contemporary era with its new understanding of the relationship of the human subject and the material order. This study begins by examining three key periods in Western Christianity when man\u27s understanding of himself underwent significant changes. This transformation in self-understanding resulted in not only changed attitudes toward the world but also a different understanding of death and the last things. In Rahner\u27s understanding the human person can only achieve self-presence in his relationship to the material order. Furthermore, the material order has been ontologically changed since Christ has assumed a concrete, substantial union with the world through his Incarnation. Rahner called this the basic unity of the world, where the person enters into an all-cosmic relationship through death. This study examines Rahner\u27s interpretation of the traditional images of death and the last things and his demand that these assertions be reformulated in the light of a transcendental understanding of man. This study contrasts his thought with that of Ladislaus Boros and Helmut Thielicke, to clarify his unique contribution. In contrast to Boros, Rahner understands eschatological assertions as revelatory of present human experience and not as statements or previews of future experience. In contrast to Thielicke, Rahner holds that in spite of the original sinfulness of humankind, humans still are ontologically transformed by a supernatural existential which drives them toward incomprehensible mystery. The final section examines the teaching of the church on death and the last things in light of Rahner\u27s admonition that these assertions must be grasped anew by the people of each age. The faith content of these teachings is contrasted with Rahner\u27s reformulations of the eschatological assertions in order to determine their hermeneutical implications for the contemporary Christian. (Abstract shortened with permission of author.
Pluralism and the theological methods of Karl Rahner: A critical assessment
No full textThis dissertation studies and evaluates the theological methods of Karl Rahner in relationship to his understanding of the problems posed to theology by today\u27s pluralistic world and consequent theological pluralism. Rahner\u27s writings reveal that his analysis of the causes of today\u27s theological pluralism proceeds on two different levels. One level deals with the historical pluralism of the present. Another level of analysis examines the underlying metaphysical structure of human being and reality in general. This dissertation maintains that these two levels of analysis are related, the latter grounding in an intelligible way contemporary experience of the world, and the former actually manifesting within itself the dynamic structure of reality. Confirmation of the relationship between Rahner\u27s two levels of analysis is found in his notion of gnoseological concupiscence. According to Rahner, the impact of today\u27s gnoseologically concupiscent situation upon theology is twofold. First, it results in a breakdown of understanding and communication among today\u27s plural theologies. Second, theology fragments into diverse and specialized studies. As a consequence, access to the intelligibility of the unified whole of faith appears blocked by the usual methods of fundamental theology. Rahner recommends dialogue as the method by means of which the plural theologies should strive for an understanding of each other and suggests that theology can be worked out in terms of a first level reflection. Such a theology attempts to articulate itself in relationship to those aspects of the human subject which are both prior to and make possible the pluralistic experience of reality. This dissertation argues that there exists a fundamental deficiency in Rahner\u27s contribution to the question of dialogue. Moreover, Rahner\u27s first level of reflection does not offer assistance to the theologian in his or her attempts to deal directly with the plural sciences. The inability of Rahner\u27s methods to respond fully to the problems of pluralism relates to his emphasis on the limits of human knowers and the ineffectiveness of teamwork in today\u27s situation of interdisciplinary fragmentation. The inability of Rahner to integrate relevant sciences within theology can be traced to methodological limitations inherent to Rahner\u27s theological foundation, specifically the structure of his metaphysical anthropology. (Abstract shortened with permission of author.
THE OBJECTIVE LIMITATIONS OF TRANSCENDENTAL SUBJECTIVITY IN THE MORAL THEOLOGY OF KARL RAHNER (CONSCIENCE)
No full textKarl Rahner\u27s moral theology is noted for its emphasis upon the freedom and uniqueness of spirit. This has been viewed by certain critics as symptomatic of a dangerous subjectivism. This dissertation argues that Rahner\u27s moral theology presupposes certain basic ontological and epistemological principles which serve as objective counterbalances to the vicissitudes of subjectivity, thus precluding the possibility of the subjectivism feared by critics. The study first isolates, analyzes and interprets these basic principles as they are disclosed in Rahner\u27s metaphysical and theological anthropologies. This entails a detailed analysis of relevant portions of the seminal works Spirit in the World and Hearers of the Word. Examination is then made of how these principles operate within the explicitly moral aspects of Rahner\u27s thought, especially in his treatment of conscience. Other areas of Rahner\u27s thought are also analyzed to strengthen the argument of the paper. Due consideration is given to development in Rahner\u27s thought especially as manifested in sensitivity to the precise dating of the sources cited. Secondary literature is extensively employed both to support the author\u27s argument and to present contrasting views. The delimiting principles thus derived are outlined as follows. The fundamental moral posture of the Christian is to accept total and ultimate dependency upon the free will of the Trinitarian God. This is not simply some vague, purely formal, intentionality; it is materially specified in the acceptance of certain objective limitations upon subjectivity\u27s freedom. Ontologically, spirit, albeit transcendental, finds itself essentially finite and always referred to the objective structures of its existence for self-actualization. These structures possess their own inner meanings, provide outer limits, and manifest a power to be accepted in faith. Epistemologically, subjectivity is ambiguous to itself, i.e., it can never be absolutely certain of its status before God, and this precludes the possibility of spirit making an analysis of its own subjective state the ultimate norm of morality. The author concludes with personal observations on a perceived failure of contemporary Roman Catholic moral theology to take sufficiently into account some of these limitations which so concerned Rahner
La metafísica del conocimiento de Karl Rahner. Análisis de "Espíritu en el mundo"
No full textEl teòleg jesuïta Karl Rahner, després del Concili Vaticà II, es convertí en el paladí de la nouvelle théologie i en el princeps novorum theologorum mitjançant la proclama del seu gir antropològic. Cal analitzar aquest teòleg de Friburg, per a una comprensió adequada, des dels seus fonaments filosòfics. La metafísica transcendental de Karl Rahner ―expressada en la seva coneguda obra Geist in Welt― està clarament fonamentada en el pensament de l’existencialista Heidegger i en el tomisme transcendental de Maréchal. No obstant això, Rahner es presenta com autèntic intèrpret de sant Tomàs d’Aquino, però, en realitat, tergiversa els texts, contexts i principis de l’Angèlic. El nostre autor, amb la seva Erkenntnismetaphysik, duu fins a les darreres conseqüències el cogito cartesià, identificant en l’home l’ésser, el fet de conèixer i l’objecte conegut, ignorant la distinció que l’Angèlic fa de l’ésser natural i de l’ésser cognoscitiu. Per altra banda, el concepte clau, per entendre la metafísica transcendental del Pare Rahner, és el Vorgriff o anticipació, que és un coneixement apriòric i atemàtic de l’ésser en general. A més a més, Karl Rahner arriba a interpretar la gnoseologia de l’Aquinat identificant ―sic et simpliciter― la conversio ad phantasma, l’abstractio i la reditio in seipsum, sense tenir en compte que sant Tomàs parla d’una unitat dels distints processos cognoscitius, però no els identifica. En conseqüència, Karl Rahner instrumentalitza la metafísica i gnoseologia tomistes pràcticament en la seva totalitat. En definitiva ―seguint Cornelio Fabro―, Rahner “non tam est thomista, quam philosophiae thomisticae depravator”.El teólogo jesuita Karl Rahner, después del Concilio Vaticano II, se convirtió en el paladín de la nouvelle théologie y en el princeps novorum theologorum mediante la proclama de su giro antropológico. Es menester analizar a este teólogo de Friburgo, para comprenderlo adecuadamente, desde sus fundamentos filosóficos. La metafísica trascendental de Karl Rahner ―expresada en su célebre obra Geist in Welt― está claramente fundamentada en el pensamiento del existencialista Heidegger y en el tomismo trascendental de Maréchal. No obstante, Rahner se presenta como auténtico intérprete de santo Tomás de Aquino, mas, en verdad, tergiversa los mismos textos, contextos y principios del Angélico. Nuestro autor, con su Erkenntnismetaphysik, lleva el cogito cartesiano hasta sus últimas consecuencias, identificando en el hombre el ser, el conocer y el objeto conocido, ignorando la distinción que el Angélico hace del ser natural y del ser cognoscitivo. Por otra parte, el concepto clave, para entender la metafísica trascendental del padre Rahner, es el Vorgriff o anticipación, que es un saber apriórico y atemático del ser en general. Además, Karl Rahner llega a mal interpretar la gnoseología del Aquinate identificando ―sic et simpliciter― la conversio ad phantasma, la abstractio y la reditio in seipsum, sin tener en cuenta que santo Tomás habla de una unidad de los distintos procesos cognoscitivos, pero no los identifica. Por consiguiente, Karl Rahner instrumentaliza la metafísica y la gnoseología tomistas prácticamente en su totalidad. En definitiva ―siguiendo a Cornelio Fabro―, Rahner “non tam est thomista, quam philosophiae thomisticae depravator”.The Jesuit theologian Karl Rahner, after the Second Vatican Council, became the nouvelle théologie's paladin and princeps novorum theologorum by making an anthropological turn. It is necessary to analyze this theologian from Freiburg from his philosophical foundations to properly understand him. Karl Rahner's transcendental metaphysic ―expressed in his famous work Geist in Welt― is clearly based on both Heidegger's existential thought and Maréchal’s transcendental Thomism. Nevertheless, although Rahner acts as an authentic Saint Thomas of Aquinas interpreter, he distorts Angelic's texts, contexts and principles. Our author, with his Erkenntnismetaphysik, takes the Cartesian cogito to the last consequences, identifying in man the being, knowledge and known object, ignoring the distinction that Angelic makes between natural being and cognitive being. Additionally, the key concept to understand Father Rahner's transcendental metaphysics is Vorgriff or anticipation, which is an aprioric and unthematic knowledge of the being in general. Furthermore, Karl Rahner misunderstands Aquinas’ gnoseology, identifying ―sic et simpliciter― the conversio ad phantasma, abstractio and reditio in seipsum, disregarding that Saint Thomas refers to a unity between different cognitive processes without identifying them. Consequently, Karl Rahner instrumentalizes thomistic metaphysics and gnoseology, almost in its entirety. In short ―as Cornelio Fabro indicates― Rahner “non tam est thomista, quam philosophiae thomisticae depravator”
The Influence of Kant in Transcendental Thomism: Rahner, Lonergan and Von Balthasar
No full textThis research intends to show a Kantian influence in Transcendental Thomism, particularly in Rahner, Lonergan and Von Balthasar. What is meant by a Kantian influence is a certain attitude regarding the problem of the universals, an attitude which is radically different from St. Thomas’. In my previous work (The Radical Difference between Aquinas and Kant: Human Understanding and the Agent Intellect in Aquinas [Chillum: IVE Press, 2021], the radical difference between St. Thomas and Kant was shown. In this present research, what is argued is that Rahner, Lonergan and Von Balthasar follow Kant, not St. Thomas, with regard to the analysis of human understanding. From each Transcendental Thomist author mentioned above, I have taken one sample text, one most significant work where each author’s epistemology can be explored. Thus, I have selected Rahner’s Spirit in the World, Lonergan’s Verbum articles and Von Balthasar’s Theologic I
WHY DOES GOD ALLOW SUFFERING? REFLECTION ABOUT HUMAN AND CHRISTIAN SUFFERING IN THE THOUGHT OF KARL RAHNER
No full textThe article deals with the problem of suffering in the world based on reflection of Karl Rahner. He observes the problem through
the perspective of traditional points of view and based on the same, he puts the queswing suffering in the world
and notices the inadequacy in answers given by traditional points of view. Suffering presents itself as a natural companion to the
human existence from the beginning till present times. In this respect Rahner observes suffering as the consequence of created
imperfect human freedom, although it is true grace given to human beings. Our author observes suffering as a test which serves
human being as a means for growth in love to God and neighbour. He reflects on suffering as an act of human person being directed
to others, and even more, as a certain attitude of human direction towards eternal life. Rahner agrees with every answer that
traditional points of view offer but also finds a space for further development in giving an answer to the question: Why God allows
that we suffer? At the and he notice that incomprehensibility of presence of suffering in our life is in fact an acceptance of Gods
incomprehensibility (cf. K. Rahner, Esperienza, pp. 175-191) and concludes that we do not have an answer which would be
satisfying for all people in every period of time. He also concludes that in human life suffering has a therapeutic role and gives a
deeper meaning to human existence
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