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1

Karl Rahner and the practical theology

100%

Laumer A.

Warszawskie Studia Teologiczne

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2021

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vol. 34

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issue 2

70-83

EN

It is surprising that Karl Rahner (1904-1984), as a systematic theologian, provided essential impulses for practical theology. But he played an important role in planning and editing the "Handbuch der Pastoraltheologie" (1964-1972). The basis for this work was Rahners view of practical theology as a science of the self-fulfillment of the church in the respective current situation. However, this ecclesial conception of pastoral theology soon encountered opposition. On the other hand, his demand for a “new mystagogy” was often taken up for concepts of mystagogical pastoral care and mystagogical learning.

2

Odwieczne znaczenie Człowieczeństwa Jezusa

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Góźdź K.

Studia Nauk Teologicznych PAN

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2006

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issue 1

23-38

EN

The article touches upon an extremely important and at the same time difficult subject of authentication of the fact of Incarnation in contemporary theology and anthropology. Systematic reflection is transferred to the practical side of Christian life. This specific feature of Karl Rahner's theology permeates the fundamental Christian relationship, the relationship between the divine and earthly worlds at the level of personal union of both natures in Jesus Christ. The event of the Incarnation makes visible the role of the humanity of Christ in the work of redemption. It expresses the radical gift of man to God who communicates with himself. Today's man achieves his fulfilment (redemption) through his transcendence towards God, which has reached its absolute dimension in Jesus Christ. Man's exit as a transcendent being towards God is not self-redemption, but is accomplished by the power of God who communicates with man and thus becomes his Saviour. Rahner therefore rightly observes that the meaning of the humanity of Jesus lies in the fact that God redeems man through God-Human, that is to say, as the Roman school taught, redemption is accomplished “in Man”.

PL

Artykuł porusza niezwykle ważny i jednocześnie trudny temat uwierzytelniania faktu Wcielenia we współczesnej teologii i antropologii. Systematyczna refleksja zostaje przeniesiona na praktyczną stronę życia chrześcijańskiego. Ta specyficzna cecha teologii Karla Rahnera przenika fundamentalną relację chrześcijańską, relację między światem boskim i ziemskim na poziomie osobowego zjednoczenia obu natur w Jezusie Chrystusie. Wydarzenie Wcielenia uwidacznia rolę człowieczeństwa Chrystusa w dziele odkupienia. Wyraża ono radykalny dar człowieka dla Boga, który komunikuje się z samym sobą. Dzisiejszy człowiek uzyskuje swoje spełnienie (odkupienie) dzięki swej transcendencji w kierunku Boga, która osiągnęła swój absolutny wymiar w Jezusie Chrystusie. Wyjście człowieka jako istoty transcendentalnej w kierunku Boga nie jest samoodkupieniem, ale dokonuje się mocą Boga, który komunikuje się z człowiekiem i w ten sposób staje się jego Zbawicielem. Rahner słusznie zauważa zatem, że znaczenie człowieczeństwa Jezusa polega na tym, że Bóg dokonuje odkupienia człowieka przez Boga-Człowieka, to znaczy, jak nauczała szkoła rzymska, odkupienie dokonuje się „w Człowieku”.

3

Das Rahnersche Postulat der Entklerikalisierung der Kirche und seine Theologie der Laien

100%

Biel R.

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2015

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vol. 62

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issue 6: Teologia pastoralna

21-32

EN

Karl Rahner as theologian of Council has contributed to a new look on seculars and their role in the after – council life of the Church. He expressed a conviction not only of a high value place they have in the Church but has postulated a necessity of changes in Church's structures and of cleaning this structures of clericalism. In the spirit of theological prudence and responsibility he has perceived limits of this process. Direction of parish's community according to his conviction is reserved exclusively to one who have a right to preside an Eucharist. For Rahner the success of future of the Church undoubtedly depend on the fact whether will strict in it the hour of seculars.

PL

Karl Rahner jako teolog soborowy przyczynił się do nowego spojrzenia na świeckich i ich rolę w życiu posoborowego Kościoła. Opowiadał się on nie tylko za dowartościowaniem ich miejsca w Kościele, ale postulawał też konieczną zmianę struktur Kościoła i jego odklerykalizowanie. W duchu teologicznej roztropności i odpowiedzialności za Kościół dostrzegał on jednak granice tego procesu. Kierowanie wspólnotą parafialną było w jego przekonaniu zastrzeżone wyłącznie dla tego, kto ma prawo przewodniczyć Eucharystii. Dla Rahnera nie ulegało jednak wątpliwości, że udana przyszłość Kościoła zależy od tego, czy wybije w nim godzina świeckich.

4

Relacje filozofii i teologii w perspektywie wydarzenia wcielenia. Zarys koncepcji Karla Rahnera

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Woźniak R. J.

Forum Teologiczne

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2011

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vol. 12

133-144

EN

The essay discusses the main elements of Karl Rahner’s concept of relationship between philosophy and theology. It turns out that Rahner’s thinking in this area of investigation depends on and is submitted to his theology to an enormous extent. The main theological criterion which Rahner puts before philosophy is an acceptance and philosophical openness towards the event of the Incarnation. He places the problem of the relationship between philosophy and theology inside his own theology of nature and grace (in their mutual relationship) from the perspective of the Incarnation. He incorporates both fields of knowledge into fundamental, and at the same time, much broader interpretative pattern offered by the Catholic charitology with its idea of the nature. Rahner’s option, presented here, is heavy with merithorical and methodological consequences. Clear and concrete conditions which theology puts before philosophy as a prerequisite for a potential cooperation does not necessarily infringe the autonomy of the latter. In fact, Rahner recognizes huge importance of theology for philosophy; the former makes the questions posed by the latter all the more far reaching and relevant. In Rahner’s vision theology helps to maintain the questions posed by philosophy opened, and answers them in such a manner that makes them radically and constantly opened. It does service to theology as well. The bound between philosophy and theology, founded on the Incarnation and grace, is thus organically mutual.

5

Ludwig Wittgenstein i Karl Rahner o nie-obecności Boga w świecie

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Szczęch S.

Logos i Ethos

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2015

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issue 1(38)

131–142

PL

Istnieje w myśleniu religijnym punkt szczególnie krytyczny, gdy ktoś z jednej strony uważa, że świat może i powinien być analizowany wyłącznie środkami naturalistycznej nauki, a z drugiej strony dostrzega w nim obecność Boga, którego nie sposób nimi ująć. W jaki sposób można pogodzić determinizm naukowego obrazu świata oraz wiarę, że jest w nim obecny Bóg? W artykule analizuję stanowiska z dwu różnych dziedzin, które starają się stawić czoła temu problemowi. Tezy mistyczne z Traktatu logiczno-filozoficznego Ludwiga Wittgensteina zestawiam z rozważaniami niemieckiego teologa Karla Rahnera. Idea, jaką można odnaleźć u obu myślicieli, jest następująca: działalność Boga, sama w sobie nadprzyrodzona, w świecie dokonuje się zawsze środkami przyrodzonymi. W tekście wskazuję na możliwe konsekwencje powyższego stanowiska oraz perspektywy, jakie ono ze sobą niesie.

EN

It is an especially critical moment in religious thinking when someone claims that the world can and should be analyzed solely in terms of naturalist science, and at the same time believes in the existence of God who cannot be expressed in such terms. How can the determinism of the scientific image of the world be reconciled with the religious belief in the presence of God in such a world? In my paper I present views from two different domains which try to face that problem. On the one hand, there is Ludwig Wittgenstein with his mystical theses in Tractatus logico-philosophicus and, on the other, there is the german theologian Karl Rahner. The idea that can be found in their writings is that God’s actions in the world, supernatural in themselves, are always carried out by natural means. I discuss what follows from this and what differences there are between the thinkers.

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Podstawa antropologiczna w koncepcji teologii Karla Rahnera.

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Jiers M.

Filozofia Chrześcijańska

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2010

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vol. 7

115-134

EN

The anthropological turn is one of the main issues in the work of Karl Rahner. The issue tries to find an answer to the question who is man, in the context of the possibility of identifying him as a transcendent being, as a spiritual-personal being connected necessarily to the divine world, that experiences i. a. freedom and responsibility, the components of a set of categories of the human being.

PL

The anthropological turn is one of the main issues in the work of Karl Rahner. The issue tries to find an answer to the question who is man, in the context of the possibility of identifying him as a transcendent being, as a spiritual-personal being connected necessarily to the divine world, that experiences i. a. freedom and responsibility, the components of a set of categories of the human being.

7

Ślad mistyki żydowskiej w transcendentalnej antropologii Karla Rahnera

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Sareło Z.

Studia Europaea Gnesnensia

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2018

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issue 17

85-98

EN

This principal aim of deliberations in this paper was to verify the hypothesis that Karl Rahner’s anthropology operates on premises which dovetail with fundamental ideas originating with medieval Jewish mystics. In order to argue the hypothesis, the author relies on comparative methodology to discuss essential anthropological concepts advanced by K. Rahner and M. Buber.

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Karla Rahnera koncepcja duszy ludzkiej. Poglądy - kontrowersje – kontynuacje.

85%

Machinek M.

Filozofia Chrześcijańska

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2010

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vol. 7

101-113

EN

At the heart of Karl Rahner's theological thought lies the relationship between spirit and matter, and his reflection on the soul should be read in this broad context. Since both spirit and matter have their origins in the same Creator, they are both mutually subjected to each other in such a way that matter is directed towards spirit. The qualitative elevation of matter is possible thanks to its active self-transcendence. Though this self-transcendence of matter results from its own dynamic activity, by no means does it happen by the power of its own nature. The driving force behind it, working 'from within it', comes from the creative power of God, who alone is the primal cause of every being. By constructing this concept, Rahner hopes to avert a danger of falling into a trap of anthropological dualism, in which the substantial unity of man gives way to a blend of two distinct elements. He also avoids the anthropomorphism of the Creator's acts, which would mean a reduction of God to a mythological demiurg, who merely perfects those beings that had already been created. Rahner's concept was widely discussed in academic circles, and criticised by some scholars. Despite his unambiguous declarations of adherence to classical metaphysics and the Magisterium of the Catholic Church, some ascribe him the idea of spiritualization of the matter; an idea which would be tantamount to a kind of ontological monism. Moreover, Rahner appears to combine the activities of the primal cause with the secondary ones. Some alternative concepts, while taking into account Rahner's basic proposals, seek to avoid the above mentioned problems by reducing the time gap between the fundamental teachings about the Creation: creatio originalis and creatio continua. Thus the acceptance of the theory of God's direct activity does not necessarily lead to his unacceptable anthropomorphism.

9

Überlegungen zum Mystagogiebegriff in ausgewähltenSchriften von Karl Rahner

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Celary I.

Warszawskie Studia Teologiczne

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2019

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vol. 32

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issue 4

42-55

EN

Presented article draws attention to the person of German theologian Karl Rahner, considerated being a „theologist of Mystery”. All Rahner’s theology has an exceptional, mistical character, but in the same way it contains the mystique which could be practised by anybody. The keystone of mystagogy proposed by German jesuit is an autenticall, original meeting between human being and God, named an transcendental experience, in which the human person enters into communication with God as a absolute Mystery. This meeting foreruns an reflexioned attitude to the experience of God, which results – on the intellectual level – with arguments ofexistence of God. Rahner talks about mystagogy, or mystique of ever-day reality. God is present in quotidian life of human beings as an infinity proposition, unstated love, absolute future. Real encounter with God couldn’t be limited to the practice of sacraments. It is also possible out of ecclesiastical structures – in life’s pain, in experience of hope, responsibility, love and death. First part of this article contains a short advisement about the Rahner’s definition of mistagogy. Second part of the text describes two necessary conditions of understanding Karl Rahner’s concept of mistagogy. In the third part of this work the reader can find the description of all mystagogical processby Rahner.

10

Nadprzyrodzony egzystencjał jako recepcja łaski w człowieku

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Halkowicz K.

Łódzkie Studia Teologiczne

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2019

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vol. 28

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issue 4

151-166

EN

A term "supernatural existential" in theology has been introduced by Karl Rahner. It refers to a position of man before God prior to his justification thanks to received grace, in other words to the position as far as it is marked by the universal redemptive will of God. Man by the very fact of his creation has a certain deposit of God’s action and grace in him as he is created in the image of God. A free action of God towards a human being seems to be irreversible in its nature because God from the very beginning desires human salvation. The purpose of this paper is to show "supernatural existential" as reception of grace in a human being based on Karl Rahner’s theology. The term "supernatural existential" is not biblical but it was formed pursuant to the knowledge about universal redemptive will of God – terminus creatus conveniens. With its help Rahner is trying to explain what it practically means that Jesus Christ is the beginning of faith in man. Reception, i.e. reception of faith, grace, its precepts but always without any obligation and without special arguments, takes place only with full personal consent, because it is a free inner act of a human being. This consent which takes place in a human being has a volitional character. It is constant cooperation. It includes self-communication of God “Justified without one’s merit, man indeed becomes the temple of God, he is indwelled by the Holy Spirit as the most adequate and greatest gift”. Man is open to God, and the condition of this openness and self-communication of God is supernatural existential.

11

L’atto di appartenenza alla Chiesa secondo Karl Rahner

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Proniewski A.

Studia Koszalińsko-Kołobrzeskie

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2018

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issue 25

113-133

PL

W artykule jest podjęta refleksja na temat: Aktu przynależności do Kościoła w ujęciu Karla Rahnera. Tożsamości Kościoła nie można sprowadzić jedynie do wspólnoty, która zarządza sakramentami jako narzędziami zbawienia. Kościół jest sakramentem darowanym przez Chrystusa światu. Kościół jest rzeczywistością dialogu zbawczego Boga z ludzkością. W nim ten dialog się konkretyzuje indywidualnie i wspólnotowo. Rozpoczyna się on wraz z przyjęciem sakramentu chrztu. Chrzest warunkuje pełny udział w Kościele. Chrzest jest sakramentem łaski Boga udzielanej ludziom jako usprawiedliwienie, które zwycięża na zawsze ludzkie winy i grzechy tym, którzy go przyjmują.

EN

The article reflects on the topic The Role of the Church in Karl Rahner’s view. The identity of the Church cannot be reduced only to the community that administers the sacraments as the instruments of salvation. The Church is a sacrament given by Christ to the world. The Church is the reality of God’s saving dialogue with humanity. Only in God this dialogue may be realized individually or in a community and it begins with the sacrament of baptism. Baptism enables to partcipate fully in the Church. Baptism is the sacrament of God’s grace given to people as a justification. The justification always conquers human guilt and sins of those who receive baptism.

12

Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus

74%

Bokwa I.

Poznańskie Studia Teologiczne

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2018

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issue 32

119-139

EN

The theological dimension of the name of Jesus is not only a domain of biblical teaching, pa- trology, theology of spirituality or theology of liturgy. It is also a eld for re ection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rah- ner’s contribution to contemporary christological re ection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.

13

Between Tradition and Modernity— Dogmatic Theology’s Correlative Task

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Proniewski A.

Rocznik Teologii Katolickiej

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2018

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vol. 17

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issue 1

EN

This article reflects on tradition’s relationship to the present by considering issues pertaining to dogmatic theology. Such a reflection makes it easier to understand the inestimable role of Tradition in dogmatic theology, which links the course of human history with salvation history. Each person regardless of the time or geographical location in which he lives is invited into the dialogue of salvation. Dogmatic theology correlatively conjoins the metahistorical truth of salvation as none other than the irreplaceable and only existential content that is proper to the mentality of the man of every era. The theological interpretation of existential matter cannot avoid the changing historical and cultural reality of life. A mutual relationship and interdependence exists between the theology of yesterday and the theology of tomorrow, of biblical theology and Tradition and the ongoing theology of life and signs of the time. This article describes (1) the lasting value of Tradition, (2) its timeliness during this time of anthropological upheaval, and (3) the problem of understanding today.

PL

Podjęta w artykule refleksja nad relacją tradycji do współczesności przez problematykę teologii dogmatycznej ma być wsparciem w rozumieniu niezastąpionej roli tej dziedziny, która łączy bieg historii dziejów ludzkości z historią Zbawienia. Każdy bowiem człowiek bez względu na epokę czy przestrzeń geograficzną, w której żyje jest zaproszony do dialogu Zbawienia. Teologia dogmatyczna towarzyszy wysiłkom swoich ekspertów korelacyjnie wiążąc prawdę metahistoryczną Zbawienia jako niczym nie zastąpioną jedyną treść egzystencjalną właściwą mentalności człowieka każdej epoki. Interpretacja teologiczna treści egzystencjalnych nie może unikać konfrontacji ze zmieniającą się rzeczywistością historyczno-kulturową życia. Istnieje wzajemny związek, współzależność pomiędzy teologią wczoraj a teologią jutra, teologią biblijną i Tradycją z obecnie trwającą teologią życia i znaków czasu. Treść artykułu opisuje nieprzemijającą wartość Tradycji (1), jej aktualność w okresie przewrotu antropologicznego (2) jak też problem rozumienia dzisiaj (3).

14

Thomas Aquinas on Grace as a Mysterious Kind of Creature

71%

Polsky E.

Studia Gilsoniana

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2021

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vol. 10

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issue 3

545-578

EN

Although the question of whether, in the thought of Thomas Aquinas, sanctifying grace is “created” or “uncreated” has received considerable attention in the last several decades, many of the questions and arguments proposed by those, such as Karl Rahner, Jerome Ebacher, and Anna N. Williams, in favor of grace being uncreated have gone unanswered. Among these ancillary questions and arguments are those concerning the proper subject of grace, the categorial classification of grace, and the reason for the mystery and unconsciousness of grace. These questions appear unrelated, but, as this paper argues, they are each logically connected to each other and to the overall thesis that sanctifying grace is created, not uncreated. This paper aims to make Aquinas’s thesis that grace is created more palatable to objectors by addressing each of these previously unaddressed ancillary questions.

15

Niezbywalny i ciągle aktualny wkład Karla Rahnera SJ (1904- 1984) do współczesnej antropologii teologicznej

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Bokwa I.

Studia Teologii Dogmatycznej

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2015

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vol. 1

EN

Karl Rahner is undoubtedly one of the greatest theologians of the twentieth century. He has influenced and is still having an impact on its shape and trends. It can be seen from the example of his theological anthropology. His vision of a man is decidedly theological and perceived as such becomes the most important foundation of anthropology. The message of faith constitutes the highest standard and an unregulated signifi cant expression of a man. Theological interpretation of its essence occurs in the historical and living conditions of dependency and inadequacy of a man. A man is a supernatural existential (übernatürliches Existential), so as a being is qualified to grace by nature, to the supernatural, and finally defined by that reality. The most important event in human life is the fact that God turned to him and revealed him. It allows to read all theological dogmas as statements of anthropology. A man is in fact the point of intersection of God’s revelation and historical experience of himself. For Rahner a man in his deepest essence is a spirit in the world and a hearer of God’s words, a recipient of his revelation possible for recognition by the natural mind. A man is also potentia oboedientialis – an active potency to show God the obedience of faith and love as his supernatural grace. According to Rahner, Christology is the most radical, exceeding everything repetition of theological anthropology. Rahner starts his reflection in the field of theological anthropology from a man and his experience, in order to demonstrate that a man does not exist without God, moreover, a man is unthinkable. In the era of postmodern blurring of the essential philosophical and theological concepts this German theologian presents the basic truth about the legitimacy of being a Christian, the beauty of humanity relies on God, and also about the nonsense and tragedy of atheism. The whole theological thought and activity of Karl Rahner served to demonstrate the falsity and harm of theoretical as well as existential dimension of atheism. A man confirms by every act of his being, thinking and wanting that there is a God who loves his creation.

16

Separation as a Primary Source of Unhappiness in Modern Society

71%

Sadowski S.

Logos i Ethos

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2016

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issue (40) Numer specjalny

53–61

Refine search results

Karl Rahner and the practical theology

Odwieczne znaczenie Człowieczeństwa Jezusa

Das Rahnersche Postulat der Entklerikalisierung der Kirche und seine Theologie der Laien

Relacje filozofii i teologii w perspektywie wydarzenia wcielenia. Zarys koncepcji Karla Rahnera

Ludwig Wittgenstein i Karl Rahner o nie-obecności Boga w świecie

Podstawa antropologiczna w koncepcji teologii Karla Rahnera.

Ślad mistyki żydowskiej w transcendentalnej antropologii Karla Rahnera

Karla Rahnera koncepcja duszy ludzkiej. Poglądy - kontrowersje – kontynuacje.

Überlegungen zum Mystagogiebegriff in ausgewähltenSchriften von Karl Rahner

Nadprzyrodzony egzystencjał jako recepcja łaski w człowieku

L’atto di appartenenza alla Chiesa secondo Karl Rahner

Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus

Between Tradition and Modernity— Dogmatic Theology’s Correlative Task

Thomas Aquinas on Grace as a Mysterious Kind of Creature

Niezbywalny i ciągle aktualny wkład Karla Rahnera SJ (1904- 1984) do współczesnej antropologii teologicznej

Separation as a Primary Source of Unhappiness in Modern Society