Karl Rahner: Theology and Philosophy

By Karen Kilby | Go to book overview

5

The relation of philosophy to theology

A nonfoundationalist reading

We come now to the center of our argument: the contention of this chapter will be that Rahner's theology can be read-and indeed, that it is best read-nonfoundationally. That is to say, first, that his theology is best understood as logically independent of his philosophy, and second, that experience, which has such a significant role in Rahner's thought, is best construed not as the starting point of his theology, but as its conclusion.

It is important to be clear that what is at issue is the logical independence, and not the chronological independence, of Rahner's theology from his philosophy. There can be no doubt that there is a significant material overlap between his theology and his early philosophical works: ideas developed and defended in the philosophy play extremely imporant roles in the theology. The Vorgriff auf esse, which if I am right is unsuccessfully defended in Spirit in the World, is a clear example: the language of Vorgriff appears in many of Rahner's theological writings, and even more frequently the idea of it-that an absolute openness to, and reaching out towards, all of being takes place in every human act of knowing or willing. As we mentioned in chapter 2, Rahner's talk of human transcendence, of the human being as spirit, of the supernatural existential, and of prethematic revelation all make use of or require something like this concept of the Vorgriff. Similarly, one might point to Rahner's reflections on the nature of the symbol, which play a role in a number of areas of his theology and which are to some degree anticipated in Spirit in the World. 1

If one were to strip Rahner's theology of all material that had roots of one kind or another in his philosophical writings, it would lose much of its richness and interest-and indeed substance. It is important to be clear that what is being proposed with the notion of a nonfoundationalist reading is not any such stripping. It is rather that this same material, when it appears in Rahner's theological writings, should be viewed as genuinely theological material, and not as dependent on previous philosophical demonstration. The same propositions, in other words, function differently in different contexts.

The arguments of the previous three chapters have set the scene for this

-70-

Notes for this page

Add a new note
If you are trying to select text to create highlights or citations, remember that you must now click or tap on the first word, and then click or tap on the last word.
One moment ...
Default project is now your active project.
Project items

Items saved from this book

This book has been saved
Highlights (0)
Some of your highlights are legacy items.

Highlights saved before July 30, 2012 will not be displayed on their respective source pages.

You can easily re-create the highlights by opening the book page or article, selecting the text, and clicking “Highlight.”

Citations (0)
Some of your citations are legacy items.

Any citation created before July 30, 2012 will labeled as a “Cited page.” New citations will be saved as cited passages, pages or articles.

We also added the ability to view new citations from your projects or the book or article where you created them.

Notes (0)
Bookmarks (0)

You have no saved items from this book

Project items include:
  • Saved book/article
  • Highlights
  • Quotes/citations
  • Notes
  • Bookmarks
Notes
Cite this page

Cited page

Style
Citations are available only to our active members.
Sign up now to cite pages or passages in MLA, APA and Chicago citation styles.

(Einhorn, 1992, p. 25)

(Einhorn 25)

1

1. Lois J. Einhorn, Abraham Lincoln, the Orator: Penetrating the Lincoln Legend (Westport, CT: Greenwood Press, 1992), 25, http://www.questia.com/read/27419298.

Cited page

Bookmark this page
Karl Rahner: Theology and Philosophy
Table of contents

Table of contents

  • Title Page iii
  • Contents vii
  • Acknowledgments ix
  • 1 - Introduction 1
  • 2 - Spirit in the World 13
  • 3 - Transcendental 32
  • 4 - Hearer of the Word and the Supernatural Existential 49
  • 5 - The Relation of Philosophy to Theology 70
  • 6 - Defending a Nonfoundationalist Rahner 100
  • 7 - The Theory of the Anonymous Christian 115
  • Conclusion 127
  • Notes 129
  • Bibliography 153
  • Index 159
Settings

Settings

Typeface
Text size Smaller Larger Reset View mode
Search within

Search within this book

Look up

Look up a word

  • Dictionary
  • Thesaurus
Please submit a word or phrase above.
Print this page

Print this page

Why can't I print more than one page at a time?

Full screen
/ 165

matching results for page

Cited passage

Style
Citations are available only to our active members.
Sign up now to cite pages or passages in MLA, APA and Chicago citation styles.

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences." (Einhorn, 1992, p. 25).

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences." (Einhorn 25)

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences."1

1. Lois J. Einhorn, Abraham Lincoln, the Orator: Penetrating the Lincoln Legend (Westport, CT: Greenwood Press, 1992), 25, http://www.questia.com/read/27419298.

Cited passage

Thanks for trying Questia!

Please continue trying out our research tools, but please note, full functionality is available only to our active members.

Your work will be lost once you leave this Web page.

For full access in an ad-free environment, sign up now for a FREE, 1-day trial.

Already a member? Log in now.