Karl Rahner

In this essay the integralist tendency in theological anthropology underlying the universalist tendency in eschatology is explored. Hence, there are certain eschatological implications to one's position on the question of the natural desire to see God. I begin by analyzing the nature-grace relationship in Hans Urs von Balthasar, a proponent of "subjunctive universalism," and proceed to propose Bernard Lonergan's tertia via between integralism and dualism as a more sophisticated and nuanced way forward. Finally, I pair Lonergan's position on the question with Jacques Maritain's in order to clarify the eschatological possibilities that follow most coherently from such an understanding of the nature-grace relationship.Secularization and the Entweltlichung of the Church

Résumé. ― Il y a une nette évolution dans la pensée de Johann Baptist Metz, ce qui nous permet de parler d’un premier et d’un second Metz, bien que notre auteur soit surtout connu pour la deuxième étape de sa pensée, centrée sur sa Politische Theologie. Cette deuxième époque ne doit être analysée, comme la plupart des auteurs le font souvent, séparément de la première, caractérisée par son transcendantalisme et par son œuvre Christliche Anthropozentrik. L’objet de cette étude ―divisée et publiée dans deux fascicules différents de la Revue Thomiste― consiste en l’analyse de la pensée de Metz, tant de sa première étape que de sa seconde, mettant en évidence son évolution (homogène) et ses éléments fondamentaux (principes et concepts), qui donnent unité à toute son œuvre.

Abstract. ― There is a clear evolution in the thought of Johann Baptist Metz, allowing us to speak of a first and a second Metz, although our author is best known for his second stage of thought, centred on his Politische Theologie. This second period should not be analyzed, as most authors often do, separately from the first, characterized by its transcendentalism and by his work Christliche Anthropozentrik. The purpose of this study ―divided and published in two different fascicles of the Revue Thomiste― is to analyse Metz’s thought, both in its first and second stages, highlighting its (homogenous) evolution and its fundamental elements (principles and concepts), which give unity to all his work.

Reviews the historical origins and principal elements of Karl Rahner's critique of Thomas Aquinas and Bernard Lonergan. Argues that Rahner's critique fails to come to terms with the basic problematic of Trinitarian theology, and misunderstands the significance of Thomas Aquinas's achievement.

Vorbemerkung enn einem Text attestiert wird, er sei immer noch aktuell, so ist dies eher als Kompliment gemeint: Er war seiner Zeit voraus und enthält viele noch unausgeschöpfte Gedanken. Wer heute den 1972 von Karl Rahner veröffentlichten Text Strukturwandel der Kirche als Aufgabe und Chance 2 liest, hat in der Tat diesen Eindruck. Rahner hingegen hätte es wohl weniger gefreut, dass rund 50 Jahre später sein damaliger Text noch als "aktuell" bezeichnet wird. Eigentlich sollte in der allmählichen Umsetzung der Würzburger Synode (1971-75), die ja ihrerseits Anstöße des II. Vatikanischen Konzils umsetzen wollte, doch vieles von dem, was er als Reformvorschläge unterbreitete, Realität geworden oder von anderen, besseren Ideen überholt worden sein. Wenn "Aktualität" in diesem Fall kein Kompliment ist, so fällt dies jedoch nicht auf den Autor der kleinen Schrift zurück, sondern auf den Adressaten: eine Kirche, die den angemahnten Strukturwandel nach einem halben Jahrhundert, das seit dem Konzil verstrichen ist, versäumte. Blickt man auf den damaligen Stand der Diskussion, so zeigt sich, wie reformresistent die Kirche, bei aller Betriebsamkeit, in den Jahrzehnten nach der Synode blieb. Und die Laien schauten ergeben auf eine Initiative des Amtes, die ausblieb. Der vielbeschworene Dialog war ein Druckventil, kein Organon der Reform 3. "Die große Wende", resümiert Norbert Lüdecke, "der langfristige Reformprozess nach Würzburg blieb aus." 4 Davon kann eine relecture der Schrift Rahners nicht absehen.

An examination of Rahner’s theology and cognitive linguistics
shows that the two are basically in accord concerning sacramental efficacy. This article also puts cognitive linguistics into conversation with Rahner’s theologies of expression. In Rahner’s theology of the symbol, he argues that all beings express themselves in that which is not themselves. Furthermore, Rahner noted the existence of uniquely powerful “primordial words” (Urworte), which mediate the reality to which they point. Cognitive linguistics sees all human knowing as mediated by the “embodied mind,” and characterized by concept integration, wherein a given thing comes to be known in terms of another. This understanding of embodied mind, poses a significant challenge to the Christian tradition. This challenge is answered, though, by Rahner’s distinctive anthropology and christology.

The argument being made in this thesis is that Karl Rahner’s views on prison ministry, although valuable and of significance in their context, are not adequate to deal with the more complex needs and demands of prison ministry in the twenty first century. A greater pastoral appreciation is necessary of the traumas, conflicts and suffering experienced by prisoners, prison pastors, prison staff and, indeed, in the wider world. The subjective world of the prisoner also needs to be addressed in an effort to engage with his/her innate human desire for meaning and fulfilment. Consequently, a more contemporary approach to prison ministry is required today which will draw on concrete experience of the above-mentioned traumas and conflicts and which will be sensitive to and inspired by the search for meaning as experienced by prisoners/facilitated by prison pastors. Such an approach leads to a theology based on empowerment that can be found through a creative and meaning-centred response to suffering, as illustrated by the lives of Viktor E. Frankl, Aleksandr I. Solzhenitsyn and Etty Hillesum.

While theological reflection on the question of secularism has been illuminating, it has not always provided resources for those still seeking to encounter God. By responding to Karl Rahner's paradoxical counsel-"in despair, despair not"-this article engages William Desmond and René Girard to uncover two distinct, yet complementary, "Ways" capable of returning seekers to God. When undertaken as a theological meditation, these "Ways" can awaken us to the graced order, the "order of charity," in which we live.

A superb collection of prayers by one of the most brilliant and honored theologians of our century. From the mind of a man who ranks in intelligence with the doctors of the church, this books offers inspirational prayers that focus on two central themes: the presence of Jesus in our world today and the redemptive act of Jesus' crucifixion. On the presence of Christ, Rahner prays to Christ who is eternally present to us, eternally caring toward us, and universally loving toward all. On the redemption of Christ, Rahner prays in the context of the seven last words Jesus uttered from the cross. While these prayers evoke strong emotions that are common to all human beings, suffering and loneliness, they also fill us with the virtues we need to overcome our own agony- the virtues of compassion, courage, and confidence.

Ce document est la structure de ma thèse de doctorat en cours (2021-2025) à l'université de Lorraine en France sur une théologie du diaconat d'après l'oeuvre de Karl Rahner. English translation included.
La thèse élabore une théologie du diaconat à partir des textes de Karl Rahner (1904-1984). Il a été à la base de la restauration du diaconat permanent. Même s'il n'a pas beaucoup écrit sur le diaconat, et que cela ne semble même pas un point d'intérêt majeur pour lui, il est néanmoins possible d'y trouver la place du diaconat dans une théologie des ministères. Je montre comment le diacre participe au Logos-Verbe qu'est le Christ.
In summary, this thesis develops a theology of the diaconate from Rahner's texts. Karl Rahner (1904-1984) was at the basis for the restoration of the permanent diaconate. Even if he did not write much on the diaconate, and it does not even seem a major point of interest for him, it is nevertheless possible to find there the place of the diaconate in a theology of the ministries. I will show how the deacon participates in the Logos-Verb that is Jesus Christ.

Transhumanisten wollen die „Natur des Menschen“ verbessern. Biologische, kognitive und soziale Defizite, die menschliches Dasein prägen, sollen durch gezielte manipulative Eingriffe aufgehoben werden. Welche Argumente sprechen für und welche wider dieses Vision? Und was sollen Christen dazu sagen? Zuerst stelle ich Argumente gegen den Transhumanismus als nicht wirklich überzeugend dar; dann verweise ich auf christliche Denker, die explizit transhumanistische Überlegungen begrüßen. Schließlich gehe ich ausführlich auf Reflexionen Karl Rahners zur theologischen Relevanz der Möglichkeit menschlicher Selbstmanipulation ein.

In contemporary theological discourse, the Western doctrine of the Trinity, as articulated by figures like Thomas Aquinas, is commonly criticized on the grounds that it presupposes an underdeveloped theology of the Holy Spirit that denies the third person of the Trinity the fullness of divine personhood. This paper will demonstrate that the standard critique of the Western doctrine of the Holy Spirit springs from a misapprehension of the term ‘person’ as it is traditionally used to refer to the divine persons. In offering a counter-narrative concerning the nature of divine personhood—and a corrective reading of Aquinas’ thought—this paper will aim to throw into relief the full personhood of the Holy Spirit. Ultimately, it will suggest that some of the key critiques of Western Trinitarian doctrine that are thereby resolved may actually be said to apply to the work of its critics.

This innovative book aims to create a 'poetics of Church' and a 'religious imaginary' as alternatives to more institutional and conventional ways of thinking and being 'Church'. Structured as a spiritual and literary journey, the work moves from models of the institutional Catholic Church into more radical and ambiguous textual spaces, which the author creates by bringing together an unorthodox group of thinkers referred to as 'poet-companions': the 16th-century founder of the Society of Jesus, Ignatius of Loyola, the French thinkers Gaston Bachelard and Hélène Cixous, the French poet Yves Bonnefoy, and the English playwright Dennis Potter.

The Trinitarian Christology of St Thomas Aquinas brings to light the Trinitarian riches in Thomas Aquinas's Christology. Dominic Legge, O.P, disproves Karl Rahner's assertion that Aquinas divorces the study of Christ from the Trinity, by offering a stimulating re-reading of Aquinas on his own terms, as a profound theologian of the Trinitarian mystery of God as manifested in and through Christ. Legge highlights that, for Aquinas, Christology is intrinsically Trinitarian, in its origin and its principles, its structure, and its role in the dispensation of salvation. He investigates the Trinitarian shape of the incarnation itself: the visible mission of the Son, sent by the Father, implicating the invisible mission of the Holy Spirit to his assumed human nature. For Aquinas, Christ's humanity, at its deepest foundations, incarnates the very personal being of the divine Son and Word of the Father, and hence every action of Christ reveals the Father, is from the Father, and leads back to the Father. This study also uncovers a remarkable Spirit Christology in Aquinas: Christ as man stands in need of the Spirit's anointing to carry out his saving work; his supernatural human knowledge is dependent on the Spirit's gift; and it is the Spirit who moves and guides him in every action, from Nazareth to Golgotha.

El "Curso fundamental de la fe" de Karl Rahner. Objetivo, génesis y significado de un "experimento" Se ha cumplido ya más de un cuarto de siglo desde la publicación del "Curso fundamental de la fe" de Karl Rahner (1). Como ha afirmado el mismo autor, el texto no representa una síntesis de su teología. No obstante, puede ser considerado justamente como el trabajo más integral de su pensamiento. Aunque está pensado como curso introductorio (en un sentido que hay que precisar), el trabajo que propone constituye, piensa Rahner, "la tarea de todo un estudio teológico" (2). No resulta exagerado afirmar que dicho CFF está entre las obras de teología más importantes del siglo XX. Ha recibido una cantidad innumerable de comentarios y recensiones (3). El mismo Joseph Ratzinger, en una recensión crítica e inteligente, ha escrito: "Se debe estar agradecido que Rahner, como fruto de todos sus esfuerzos, finalmente haya conseguido esta síntesis imponente, que permanecerá como una fuente de inspiración cuando, un día, gran parte de la producción teológica actual haya sido olvidada" (4). No obstante la atención que el texto ha recibido, la bibliografía sobre él, tanto la que destaca los aspectos positivos cuanto aquella que es más crítica, no se detiene en lo que a juicio de Max Seckler debería ser la "discusión específica" (5). Al analizar la obra, el acento no debe ponerse ante todo

Resumo A pesquisa busca abordar dois temas centrais para a tradição cristã: 1) a doutrina da Trindade; 2) a teologia da cruz. O pressuposto aqui apresentado é o de que o falar de Deus só é possível por meio de sua autorrevelação. Essa revelação ocorre por meio da economia salvífica, ou seja, através da encarnação do Verbo, do Filho de Deus. Tal acontecimento revela que Deus não apenas é uno, mas é trino, como demonstra Jesus em sua relação com o Pai e o Espírito Santo. A teologia cristã assevera, pois, que a via de acesso ao conhecimento de Deus como trino só possível por meio da revelação. Essa revelação deu-se, contundentemente, na atuação de Jesus, que nada mais é que a atuação salvífica de Deus em prol da humanidade. Nessa economia salvífica, Deus atuou trinitariamente. É a isso que chamamos de Trindade econômica. A questão é que, ao atuar economicamente, Deus evidencia como é em si mesmo. Se atua na economia trinitariamente, pressupõe-se, evidentemente, que seja trino em sua realidade intradivina; a quem nos referimos como Trindade imanente. Há, portanto, uma identidade – ainda que não seja plena – entre Trindade econômica e Trindade imanente. Ademais, a teologia protestante, a partir de Lutero, põe em destaque o acontecimento da cruz como único paradigma possível para o falar de Deus. Somente na cruz de Cristo se faz visível a essência de Deus. Esta concepção vai ser altamente contrária à teologia natural vigente na escolástica e ao conhecimento analógico de Deus. Ainda no campo protestante, Jürgen Moltmann acrescenta à tese de Lutero a ideia de que o conceito teológico da contemplação do Crucificado é a doutrina da Trindade. Há, pois, um caráter dialético entre esses dois temas, a Cruz revela a Trindade; a Trindade permite a real contemplação da cruz. A junção desses dois tratados é o que seria uma teologia trinitária da cruz.

Theologians like Kar Rahner, in his famous naming of people of other faiths as "anonymous Christians", have opened new ways for inter-religious dialogue in the 1960s. Reflected as it was in the Declaration "Nostra Aetate" of the II Vatican Council, official theology started to think of other religions as, to the least, bearers of "elements" of truth, adopting an "inclusivist" perspective. With Christianity as the "absolute" religion, other religions could lead to salvation, even if in a derivedand imperfect way. This concept was further developed in various theologies of religions, both Catholic and Protestant, shifting towards a pluralist paradigm. This development is shown in the example of the Hispanic-Indian, Catholic theologian Raimon Panikkar (*1918). On the basis of his thought, the article states the need of a "hermeneutics of trust" as grounds for inter-religious dialogue.

This thesis examines Fr. William A. Van Roo's contribution to the wide field of theological reflection on the relationship between theological method and the religious experience of the theologian as believer. While the 'turn to experience' became a hallmark of theology after 1952, and much was written on the topic, no solid consensus emerged. The thesis concludes that Van Roo's contribution, which passes through his reflection on symbols and symbolizing, offers a synthesis of the important elements of the question, around which a consensus could be built.

In order to better understand the divide which occurred within the “progressive majority” at Vatican II as “Schema XIII” (eventually Gaudium et Spes) was under discussion, this essay considers the contributions and objections of Karl Rahner and Joseph Ratzinger, two of the document’s most salient critics. After offering a brief history of Schema XIII, I demonstrate that both theologians reacted to it with very similar concerns which centered upon the issue of “nature and grace.” However, their proposed remedies for the schema’s shortcomings differed significantly. Unlike other of its critics, Rahner did not call for jettisoning the schema’s “outside-in” methodology, which began on common ground and culminated in the person of Christ, but rather sought to imbue that methodology with robust supernatural orientation. Rahner’s (often-overlooked) complex relationship to Schema XIII and his own vision for an ideal version (which was fulfilled in many, though not all, ways in the promulgated version) offers a particularly helpful way forward as we read Gaudium et Spes today.

I föreliggande PM kommer jag att redogöra för, analysera och diskutera den tyske teologen Karl Rahners )1900-1984) transcendentala thomism –  hans teori om religiösa upplevelser som transcendental erfarenhet och denna som grund för kunskapen om Gud.

The President of the International Orthodox Theological Association, Prof. Dr. Paul L. Gavrilyuk, deals in this article with the main question: “What does it take to perceive God?” He shows that “similar to communication with human persons, our communion with God crucially involves an experiential dimension, which presupposes a form of perception. Recall the biblical prophets receiving the ‘word of the Lord.’ We rely on the reports of the prophets and, therefore, on testimony. But the prophets themselves received the word from God and, therefore, at some juncture a form of perception is involved in this communication.”

Prof. Gavrilyuk presents here the Spiritual Perception Research Project: “‘Spiritual Perception’ is an umbrella term that covers a range of perceptual powers that make divine-human communication possible. In the first phase of our project, we explored how different authors in the Christian tradition from Origen of Alexandria to John Wesley, Karl Rahner, and Hans Urs von Balthasar understood spiritual perception.”

In this volume, Charles E. Curran surveys the historical development of Catholic moral theology in the United States from its 19th century roots to the end of Pope John Paul II’s papacy. It is probably the first comprehensive history of Catholic moral theology in the United States. As one can guess from the title, the book only considers those theologians who write from the Catholic moral tradition.

How to balance the gratuity and dear relevance of grace is a perennial difficulty. Drawing on phenomenological analysis, Rahner postulates a Supernatural Existential in part to avoid pitfalls, real or alleged, of the " pure nature " tradition and the " natural desire for the supernatural " tradition. Are there causal grounds for the postulate? Inductive analysis suggests there are not. Indeed, the postulate's viability as an alternative rests on an evasion of the causal question that grounds its power as answer. So, it seems a solution in name only. Notwithstanding, the postulate might be qualifiedly retrieved by causal commitments similar to those of the pure nature tradition Rahner rejected.

The work is based mainly on Dermot Lane's book Stepping Stones to Other Religions: A Christian Theology of Inter-religious Dialogue (2011) in which he summarizes Rahner's thoughts and reflections on other religions and in relation to Christianity, emphasizing the role of experience in the process of building unity.

Il s'agit de la communication donnée à l'occasion du colloque Theodoc à Strasbourg (16 novembre 2019). Elle présente l'avancée de mes recherches dans le cadre du doctorat préparé à l'institut catholique de Paris sous la direction du Professeur Vincent Holzer.

Resumo: Numa época em que se negligencia e se banaliza a questão da morte, marcada pela pobreza das propostas de sentido, sobressaindo-se a do hedonismo, entendemos que é o Espírito de Deus que promove e fundamenta a vida em sua integralidade. Neste artigo, trazemos um tema teológico central para a fé cristã, que é a humanidade de Deus, como ponto de contato para que se compreenda o ser humano enquanto ser de profunda densidade ontológica que, a partir de Deus, pode encarar a vida e a morte. Tomamos por base os textos " A importância eterna da humanidade de Cristo para a nossa relação com Deus " (presente na obra Teologia e Antropologia) de Karl Rahner, e " A humanidade de Deus " , artigo de Karl Barth. Esses teólogos são reconhecidos como dois dos maiores pensadores do século XX e servem como inspiração para nossa pesquisa. Neste trabalho, identifi camos as teses centrais dos textos referidos e as comparamos com a fi nalidade de receber impulsos para a construção de uma espiritualidade baseada na humanidade de Deus e com implicações éticas – pois é a relação com Deus que fundamenta, motiva e ressignifi ca o todo da existência e da relação com o próximo. Nessa direção, demonstramos que uma espiritualidade ética é possível, necessária e urgente na atualidade, quando a incoerência entre vida e fé é gritante, e se vive, muitas vezes, uma espiritualidade desencarnada, descontextualizada e impotente. Palavras-chave: Karl Barth. Karl Rahner. Humanidade de Deus. Espiritualidade ética.

This academic paper is prepared as part of Letture and it is an attempt to read and study the said work of Karl Rahner.  The book The Church and the Sacraments is written in simple language through which complicated concepts are presented.

In traditional African life women have been responsible for the religious needs of families and societies as priestesses; they served in prominent roles of offering prayers, spiritual mediation and obtaining healing ; women were those who often experienced spirit possession and thus
composed sacred songs, hymns, music, rituals and prayers. With the practice of inculturation in the Catholic Church, why are African women not encouraged to embrace the Catholic sacrament of Holy Orders? Being attentive to the Biblical personification of the Holy Spirit as female,
mother and savior raises questions for me on what the interaction of the Holy Spirit with Mary is all about, divinization or possibly incarnation?

At first sight the title must seem like a misunderstanding at best, at worst an intentional perversity. After all, the 'Prodigal Son' is not a person, but a character in a parable, a literary form where from the beginning both speaker and hearers are fully aware that it is not a story of fact, or even a mythos partly based on fact but exaggerated over countless retellings. A parable intends truth of a kind, but not factual truth, rather an archetypal truth (if that isn't too much of an anachronistic way of conceiving how parables were understood in Jesus' time, as well as how they're understood in contemporary readings).

However, the parable of the Prodigal Son has always seemed to me  to be uniquely parabolic in the sense that it is commonly the best remembered of the parables, yet the most unyielding to common understanding. The problem, not simply of why the father takes back the errant son, but even in his explanation to the brother appears to merely be mollifying the less favoured of the two sons, has barely been touched on in the theological literature I have been able to find. While this is problematic in itself, the usual touch-up on the parable fails to consider the rather obvious issue that the 'father' in the parable is highly unlikely to represent Jesus (who didn't call himself the Son of God, never mind refer to himself as the father).

This paper details how St. Thomas Aquinas' Trinitarian theology provides a hinge for the first book of the Summa Theologica, and how the treatise "On the One God" is deliberately structured to parallel "On the Blessed Trinity", that is to say, that its thematic organization parallels the order or taxis of the Trinitarian processions; this in turn provides the format of Thomas' later discussion of other rational beings, like humans and angels.

In his book The Trinity, Karl Rahner`s thesis is that the Immanent Trinity is the Economic Trinity and vice versa, and that no adequate distinction can be made between the doctrine of the Trinity and the doctrine of the Economy of Salvation. The book itself is divided into three parts, in which in the first he presents the method and structure of the treatise on the Triune God, in the second he outlines the main lines of official Trinitarian Doctrine and in the third he presents his own systematic outline of Trinitarian theology.

The confirmation of Jesus’ divinity by the Council of Nicea in 325 led to ‘the portrayal of Jesus as a divine individual who also bore an integral human nature.’ However, the disunity of Jesus Christ, wrought by abstract doctrinal formulation of the hypostatic union of natures, has not been helpful to the essential meaning of Jesus Christ. In recent times, catholic exegetes and theologians have been showing themselves increasingly reluctant to accept the traditional views concerning Christ's knowledge and consciousness. The Messianic Self-consciousness of Jesus, simply put is Jesus' own understanding and interpretation of his identity and his mission. Thus, are the two fold questions: ‘who do people say I am’ and ‘who do you say I am’ (cf. Mt. 16:13-20), to mean an attempt at self-consciousness? Could he be God without knowing that he was God? Did Jesus even know that he was the Messiah? or How much knowledge did he have of his mission to redeem mankind?
In this paper we shall expose how Rahner approaches these concerns within a historical context in the ‘saving history’ and its transcendental or ‘metaphysical’ stance. This engenders Rahner’s Christology, a Christology from within – which focuses on the self-transcendent capacity of nature to express itself outwardly. Christ because of the Hypostatic Union had direct vision or consciousness of His divinity. During His mortal life He experienced the ordinary human development, His consciousness of His Divine Sonship growing in clarity and His awareness of His mission and of men and events developing into ever fuller conceptual knowledge. In this way He definitely grew in wisdom (Lk. 2:52). We shall explicate on these in this paper through a thematic exposition of Karl Rahner’s Christology.

Teólogos como Karl Rahner, com sua famosa fala de pessoas de outras crênças como "cristãos anônimos",
abriram novos espaços para o diálogo inter-religioso nos anos 60 do século passado. Refletido também na
declaração "Nostra Aetate" do Concílio Vaticano II, começou-se a pensar das outras religiões como
portadoras de, pelo menos, "elementos" da verdade, adotando uma postura "inclusivista": Sendo o
cristianismo a religião "absoluta", outras religiões podem levar à salvação, mesmo que de forma derivada e
imperfeita. Este conceito foi levado adiante nas diversas teologias das religiões tanto católicas quanto
protestantes, mudando para um paradigma pluralista. Este desenvolvimento é demonstrado no exemplo do
teólogo católico hispano-indiano Raimon Panikkar (*1918). A partir do pensamento deste, postula-se a
necessidade de uma "hermenêutica da confiança" como base do diálogo inter-religioso.

El futuro Benedicto XVI advierte acerca de los peligros de la masonería, dispositiva para el relativismo y solidaria de la matriz gnóstico-idealista de la cultura contemporánea. Es el voto favorable del Card. Ratzinger acerca de la permanencia en el CIC (1983) de la excomunión latae sententiae  para los adherentes a la secta masónica. Afirma que a la esencia misma de la esta pertenece el relativismo según un doble significado: a) relativismo entre lo verdadero y lo falso, relativismo entre el bien y el mal. Este relativismo se funde con la concepción filosófica moderna, especialmente con el idealismo de Hegel. El pensamiento de Rahner y autores similares comparte mucho con la mentalidad masónica, agnóstico-racionalista hacia los dogmas católicos e inmanentista hacia lo Divino. La cultura y la ética de la muerte encuentran  justificación ideológica en el terreno del gnosticismo (antiguo y moderno) que rechaza al Dios de la creación y de los Dogmas. Su influjo, especialmente a través de las universidades, es  peligroso para la vida de la Iglesia y sus pastores.

The Church is the abiding motif in Karl Rahner’s theology. Indeed, over half of his extensive repertoire deals in some way or another with the subject of ecclesiology.  In order to gain a fuller picture of Rahner’s thought on the Church, one must first come to grasp the philosophical underpinnings that ground his understanding of the human person, grace, and Christology. For as Peter Schineller has noted, there is a danger in isolating Rahner’s ecclesiology, because his task as a systematic theologian was to relate the Church to his treatment of other areas of doctrine.  Thus, the following paper unpacks and engages Rahner’s foundational idea of the Church as “the sacrament of salvation for humanity.”  I will thereafter briefly consider how three aspects of his ecclesiology are rooted in an anthropocentrism that elicits an deficient understanding of grace and the person of Christ. As Ratzinger, von Balthasar, and David Schindler have argued, such an approach lends itself to a problematic conception of the Church’s relationship vis-à-vis the world.

JOÃO DUQUE -UCP BRAGA É suficientemente sabido que a teologia de Karl Rahner, não sendo de matriz substancialmente trinitária, deu um forte contributo para a renovação dos estudos trinitários no interior da teologia católica. Isso deveu-se essencialmente a algumas intervenções suas a esse propósito, sobretudo com um grande e famoso capítulo, no contexto do também célebre manual alemão de teologia sistemática Mysterium Salutis 1 . Não é aqui o lugar para retomar todos os elementos desse contributo, assim como os efeitos e os debates que provocou 2 . É minha intenção, apenas e pressupondo todos esses elementos, debater o significado de alguns aspectos fundamentais, abordando-os de modo crítico, o que significa, sob a forma de uma avaliação positiva e, eventualmente, negativa ou, pelo menos, questionadora. Para esse efeito, centrar-me-ei no significado da teologia trinitária para uma teologia transcendental bem entendida e, como consequência, no debate sobre a noção de pessoa. A minha avaliação da perspectiva de Rahner quanto a esses dois aspectos pretende, embora humilde e limitadamente, levar as afirmações de Rahner para além delas mesmas, tornando-as assim eventualmente ainda férteis no contexto da actual teologia trinitária.

Gurutta Ambo Dalle merupakan anak dari pasangan Andi Ngati Daeng Patobo dan Andi Candara Dewi yang dilahirkan sekitar tahun 1900 M, di Desa Ujungi Kecamatan Tanasitolo, Kabupaten Wajo, sekitar 7 km sebelah utara Sengkang. Kedua orang tua beliau memberi nama Ambo Dale, Ambo berati bapak dan Dalle berarti rezeki. Diharapkan anak itu kelak hidup dengan limpahan rezeki yang cukup. Adapun nama Abd. Rahman diberikan oleh seorang ulama bernama K. H. Muhammad Ishak, pada saat usia beliau 7 tahun dan sudah dapat menghafal Al Qur'an. Gurutta memulai debut pendidikannya di Volk School (Sekolah Rakyat), kemudian beliau meneruskan pengajiannya dengan belajar tajwid, nahwu sharaf dan menghafal Al Qur'an pada seorang ulama bernama K. H. Muhammad Ishak. Gurutta tidak hanya mempelajari ilmu-ilmu Al Qur'an seperti tajwid, qiraat tujuh, nahwu sharaf, tafsir, fiqhi, tetapi beliau pun mengikuti kursus bahasa Belanda di HIS? Pernah pula belajar di Sekolah Guru yang diselenggarakan Syarikat Islam (SI) di Makassar. Pada masa itu mempelajari agama dilakukan dengan cara sorogan yaitu sistem duduk bersila, guru membacakan kitab, murid mendengar dan menyimak pembicaraan guru. Keberhasilan belajar tergantung pada kecerdasan murid dalam menangkap pembicaraan sang guru. Pada tahun 1928, ketika Gurutta K. H. Muhammad As'ad bin Abdul Rasyid Al-Bugisy, seorang ulama Bugis Wajo yang lahir dan menetap di Mekkah pulang kembali ke negeri leluhurnya, Gurutta tak menyia-nyiakan kesempatan emas itu sehingga beliau berangkat ke Sengkang untuk menimba ilmu dari guru besar tersebut. Agaknya nasib baik mengguratkan garisnya pada diri Gurutta? Dengan kelengkapan bekal (fisik dan mental) yang matang, diantaranya Al Qur'an yang telah dihafalnya sejak umur 7 tahun, ditambah pengetahuan lainnya sehingga menjadi modal dasar untuk mengikuti pelajaran yang diselenggarakan oleh Anregurutta H. Muhammad As'ad di Sengkang yang bersifat komprehensif. Ada dua konteks sejarah yang menjadi rahim lahirnya DDI ketika itu yaitu sebagai berikut :

Publicado en Proyecto 42 (2002) 87-115 "Como resumen del repaso hecho a la nuevas publicaciones sobre cristología resulta: la cristología permanece como el centro gravitacional de la comprensión teórica del cristianismo y Jesucristo la persona referencial de la praxis cristiana." 1 Así concluye el informe bibliográfico de Gerhard Müller, quien comenta unas 50 obras cristológicas recientes. Dos trabajos posteriores al panorama de Müller merecen también la atención de los lectores. Se trata de dos tesis doctorales, realizadas en París y en Salamanca, que, desde distintos puntos de vista, contribuyen al progreso de la reflexión cristológica rahneriana.