THEOLOGICAL INVESTIGATIONS, VOLUME V: LATER WRITINGS BY KARL RAHNER
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THEOLOGICAL INVESTIGATIONS, VOLUME V: LATER WRITINGS BY KARL RAHNER PDF
Christianity and questions ● ● ● ● ● ● ●
Sales Rank: #5079265 in Books Published on: 1966 Format: Import Original language: German Number of items: 1 Binding: Hardcover 525 pages
Most helpful customer reviews 0 of 0 people found the following review helpful. A 1966 COLLECTION OF SOME OF THE JESUIT THEOLOGIAN’S “DOGMATIC REFLECTIONS” By Steven H Propp Karl Rahner (1904--1984) was a German Jesuit theologian who was one of the most influential Roman Catholic theologians of the 20th century. He wrote many important books, such as Theological Investigations, Vol. VI: Concerning Vatican Council II (v. 6), Theological Investigations, Volume IX: Writings of 1965-67 I, Theological Investigations Volume XI: Confrontations (Volume XI), Theological Investigations, Volume XII Confrontations 2, etc. [NOTE: page numbers below refer to the 525-page hardcover edition.] He wrote in the Preface to this 1966 book, “This new volume of my Theological Investigations collects together those dogmatic reflections which I have published since the appearance of the first four volumes of these ‘Investigations’; i.e., since 1960. Although it does not represent any attempt at publishing some sort of ‘Collected Works,’ the concept ‘dogmatic reflections’ has intentionally been taken in a wide sense: theology must serve the proclamation of the gospel, and it usually advances only when it springs from the exigencies and aim of this proclamation---in other words, when it does not experience pastoral-theological influences as to any extent lessening its scientific rigor.” In the first essay, he says, “if Christianity is nothing other than the clear expression of what man experiences indistinctly in his actual being… what reason could I have then not to be a Christian? For when man accepts himself in this way wholly and entirely, he accepts this light (i.e. he believes) even though he does so unthinkingly and without expressing it. Thus, what reason should I have for not being a Christian, if Christianity means taking possession of the mystery of man with absolute optimism? I know of only one reason which weighs heavily on me---the despair, the lassitude, the sin I experience within me.” (Pg. 8) He continues, “If I were to fall into an empty and cowardly skepticism on account of the variety of
philosophies of life, would I then have a better chance of attaining the truth than if I remain a Christian? The answer must be ion the negative, for even scepticism and agnosticism are only two opinions among others---in fact, the most cowardly and empty of all. They do not provide a way of escape from the multiplicity of philosophies of life in the world. Even ‘refraining from making any decision regarding a philosophy of life’ is a decision---and the worst at that.” (Pg. 9) He states, “The theologically decisive function of the theologically free statement is surely that of helping us to see better and to confess what we really believe---of being a help, in other words, for faith itself. It must not be overlooked, moreover, that it is quite impossible for the individual, here and now, to make everywhere an absolute and adequate distinction between the proper content of faith and a merely theological, free opinion.” (Pg. 66) Addressing biblical exegetes and theologians, he advises, “You must be critical---inexorably critical. You must not arrange dishonest ‘reconciliations’ between the results of your researches and the Church’s teaching. You may quite rightly announce and honestly express a problem where necessary, even when you cannot yet see… any clear, positive solution to the problem of how the teaching of the Church’s magisterium… can be reconciled with the real or supposed results of your scientific inquiries. But you should regard this as the true summit of your science only when you have really fulfilled your full task. It is part of this task… to make manifest the harmony between your results and the Church’s teaching and to show how these results lead naturally and as its genuine expression to the Church’s teaching. Of course, not every single exegete needs to do this every time… but you should be much clearer than sometimes you appear to be about the fact that this is basically part of the exegete’s task.” (Pg. 71) He adds, “I sometimes get the impression that you are rather afraid to give a basic exposition of your exegetical principles themselves… and that you are rather afraid to prove their agreement with the principles of the Church’s magisterium. I am well aware of the fact that this is not easy. In certain circumstances one may even have to say quite simply in the course of such work that this or that declaration made by the Biblical Commission at the beginning of the present century appears either out-dated now or seems still valid only after making certain necessary, fine distinctions. But you must have the courage for such ‘dangerous’ work. For this work must be done.” (Pg. 73) He further advises, “if you want to be able to speak the language of the exegetes… then must really have felt the weight of their reflections and problems. Otherwise you may find that you pass over their questions by making too simple a distinction. (An example of this would be … to explain the statement made by Jesus that the Son of Man does ‘not know’ [Mt. 13.32] the day or hour of the Last Judgment.) And if you are honest, you must admit that you really have no explanation for texts like Mk 8.39 (that there are those standing here who will not taste of death before they have seen the kingdom of God in all its power) and Mt. 10.23 (the Son of Man will come before your task with the cities of Israel is ended)---and that you will be only too glad if the exegetes find an explanation, even though it may perhaps seem too daring to you.” (Pg. 77-78) He says of the problem of the plurality of modern religions, “this pluralism is a greater threat and a reason for greater unrest for Christianity than for any other religion. For no other religion---not even Islam---maintains to absolutely that it is THE religion… The fact of the pluralism of religions… must therefore be the greatest threat and the greatest vexation for Christianity… The West is no longer shut up in itself; it can no longer regard itself simply as the centre of the history of this world and as the centre of culture, with a religion which … could appear as the obvious and indeed sole way of honoring God to be thought of for a European.” (Pg. 116-117)
About non-Christian religions, he argues, “it is … quite possible to suppose that there are supernatural, grace-filled elements in non-Christian religions… we must profess belief in the universal and serious salvific purpose of God towards all men… this proposition of faith does not say anything certain about the INDIVIDUAL salvation of man understood as something which has in fact been reached. But God desires the salvation of everyone… It is a salvation really intended for all those millions upon millions of men who lived perhaps a million years before Christ… in nations, cultures and epochs of a very wide range which were still completely shut off from the viewpoint of those living in the light of the New Testament… It is senseless to suppose cruelly… that nearly all men living outside the official and public Christianity are so evil and stubborn that the offer of supernatural grace ought not even to be made in fact in most cases, since these individuals have already rendered themselves unworthy of such an offer by previous, subjectively grave offenses against the natural moral law.” (Pg. 121-123) He adds, “if one believes seriously in the universal salvific purpose of God towards all men in Christ, it need not and cannot really be doubted that gratuitous influences of properly Christian supernatural grace are conceivable in the life of all men… and that these influences can be presumed to be accepted in spite of the sinful state of men and in spite of their apparent estrangement from God.” (Pg. 125) He continues, “We must therefore rid ourselves of the prejudice that we can face a non-Christian religion with the dilemma that it must either come from God in everything it contains… or be simply a human construction. If man is under God’s grace even in these religions… then the possession of this supernatural grace cannot but show itself…” (Pg. 127) He reasons, “But if it is true that a person who becomes the object of the Church’s missionary efforts is or may be someone already on the way towards his salvation, and someone who in certain circumstances finds it, without being reached by the proclamation of the Church’s message… then it must be possible to be not only an anonymous theist but also an anonymous Christian. And then it is quite true that in the last analysis, the proclamation of the gospel does not simply turn someone absolutely abandoned by God and Christ into a Christian, but turns an anonymous Christian into someone who now also knows about his Christian belief in the depths of his grace-endowed being by objective reflection and in the profession of faith which is given a social form in the Church.” (Pg. 132) He suggests, “the unity of the history of the spirit and of matter… need not and must not be misunderstood to mean that freedom, guilt and the possibility of ultimate perdition by final, selfwilled self-closure to the meaning of the world and of its history have no place in this unity. It … must not be misunderstood to mean that … guilt could be nothing more than a kind of unavoidable difficulty which is all part of the development and is included dialectically from the outset as one of the factors in this process. It is also well-known that [Pierre] Teilhard [de Chardin] has been reproached with rendering sin harmless in this way---a reproach which H. Lubac has surely invalidated most lucidly in his more recent book about Teilhard. If such an evolutionary world-view is properly understood… The cosmos evolves … in a really essential self-transcendence towards the spirit, the person and freedom.” (Pg. 185) He acknowledges, “One certainly should not regard the whole history of the Church… as constituted only of false decisions and developments, or mistakes, missed opportunities, suffocated charismatic outbreaks, lazy compromises with the world, or dour self-closure to modern times… Nevertheless, there can be false developments leading to relatively static conditions in the state of the Church at any particular time… leading to atrophy, false developments which are
presuppositions at present unalterable by a Council…” (Pg. 259-260) Of married deacons, he proposes, “Nor need we be afraid that the position of these married deacons might be used to relax or attack priestly celibacy… Certain emotional restraints and difficulties (as, for instance, in the case of receiving Communion from a married deacon) have no real objective basis and will quickly disappear when people get used to things…” (Pg. 295) He says of conversions, “Is it not a fact that the realistic possibility of gaining converts from Protestant Christianity… is such that it is actually secondary as compared with other tasks, and that both sides should agree on the slogan: Let us help each other to win the fight against this new paganism and let us look for ‘converts’ among those who today no longer have any real, actual connection with the Christian churches.” (Pg. 329) He points out, “Today the ‘unbeliever’ is the neighbor, the relative, the human person on whose honesty, reliability and decency one must rely just as much as on the corresponding qualities of one’s fellow believers… Today every Christian experiences how only too often people persevere in the religious convictions into which they were born…. even though they live in close proximity to Catholics and the Church… The only question here is how the Catholic, who believes the Church to be the universal path to salvation for everyone and who at the same time holds fast… to the certainty of God’s UNIVERSAL salvific will, can come to terms with … the existence of the pluralism of world-views, a pluralism which cannot be overcome in the foreseeable future… yet does not give rise to any practical problem for each particular group.” (Pg. 355-356) He comments on the thief on the cross: “In this case the Christian sees in such a dying ‘pagan’ the one who has been nailed to the saving cross of existence at the right hand of Christ… Why should it not be so? … Why then should not the fact of a person’s obedient and loving entrance into the uncontrollable infinity of his transcendence… be more possible than MERELY a spiritual and natural transcendence? Why should it not be in fact the dynamic force by which, by God’s action within us, carries us into the life of God? And why should it not suffice that man accepts this dynamic urge by the fact that he willingly lets the Incomprehensible … do with him what He wills?” (Pg. 360) He observes about the Council of Trent’s teaching about faith and justification, “we may pose the question: when is there that supernatural moral attitude which signifies justification once it has fully realized its own nature, and what name are we to give to that beginning which… already signifies justification?---and then we can answer this question unhesitatingly… by saying faith. For… no other beginning (than faith) can be named by Tradition… and this is a fact about which Catholic and Protestant theologians are agreed… In this sense, a Catholic need not hesitate to concede that we are justified by faith.” (Pg. 457-458) Rahner is “essential reading” for anyone seriously studying modern Catholic theology. See all 1 customer reviews...
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