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Journal articles on the topic 'Philosophy of K Rahner'

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Published: 4 June 2021
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1

Katayama, H. "The Theology and Philosophy of K. Rahner." THEOLOGICAL STUDIES IN JAPAN, no. 28 (1989): 56–70. http://dx.doi.org/10.5873/nihonnoshingaku.1989.56.

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2

Oliveira, Manfredo Araújo de. "“É NECESSÁRIO FILOSOFAR NA TEOLOGIA”: UNIDADE E DIFERENÇA ENTRE FILOSOFIA E TEOLOGIA EM KARL RAHNER." Perspectiva Teológica 36, no. 98 (June 2, 2010): 15. http://dx.doi.org/10.20911/21768757v36n98p15/2004.

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Partindo da concepção usual entre os católicos da diferença radical entre filosofia e teologia, K. Rahner vai desenvolver uma tese provocativa: a filosofia é um momento interno que ela mesma pressupõe como sua condição de possibilidade. Ele legitima sua tese tanto teologicamente: a partir da relação entre natureza e graça, revelação e teologia, história universal e história especial da salvação e da revelação; quanto filosoficamente: o ser humano é compreensão de si e da totalidade do ser. A teologia, enquanto atividade humana, está subordinada como qualquer conhecimento, às condições necessárias de todo conhecimento humano. Assim, a filosofia enquanto explicitação transcendental das condições de possibilidade do conhecimento teológico constitui um momento interno de seu próprio trabalho.ABSTRACT: Parting from the usual conception among Catholics about the difference between philosophy and theology, K. Rahner develops a provocative thesis: philosophy is an interior moment which theology itself presupposes as its condition of possibility. He legitimizes his thesis first theologically: the relation between nature and grace, revelation and theology, universal history and the special history of salvation and revelation; and then, philosophically: the human being is self-comprehension and comprehension of the totality of being. Theology, insofar as a human activity, is subordinated as any knowledge to the necessary conditions of all human knowledge. Thus, philosophy, as transcendental expression of the conditions of possibility of theological knowledge, establishes an interior moment of theological activity itself.
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3

Dych, William V. "Karl Rahner." International Philosophical Quarterly 29, no. 4 (1989): 487–89. http://dx.doi.org/10.5840/ipq198929440.

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4

LIBERATORE, Albert. "Symbols in Rahner." Louvain Studies 18, no. 2 (July 1, 1993): 145–58. http://dx.doi.org/10.2143/ls.18.2.2013770.

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5

McDermott, John M. "Karl Rahner on Two Infinities." International Philosophical Quarterly 28, no. 4 (1988): 439–57. http://dx.doi.org/10.5840/ipq198828435.

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6

ENDEAN, PHILIP. "RAHNER, CHRISTOLOGY AND GRACE." Heythrop Journal 37, no. 3 (July 1996): 284–97. http://dx.doi.org/10.1111/j.1468-2265.1996.tb00832.x.

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7

Farmer, Jerry. "Dignitatis Humanae and the Pneumatology of K. Rahner." Philosophy and Theology 29, no. 2 (2017): 461–83. http://dx.doi.org/10.5840/philtheol201782889.

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8

이규성. "The Understanding of Grace according to K. Rahner." Catholic Theology ll, no. 14 (June 2009): 83–121. http://dx.doi.org/10.36515/ctak..14.200906.83.

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9

Masson, Robert. "Karl Rahner: Theology and Philosophy ? Karen Kilby." Modern Theology 23, no. 1 (January 2007): 157–60. http://dx.doi.org/10.1111/j.1468-0025.2007.00367.x.

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10

Ipgrave, Michael. "Book Review: Karl Rahner: Theology and Philosophy." Theology 108, no. 842 (March 2005): 130–32. http://dx.doi.org/10.1177/0040571x0510800215.

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11

MOLONEY, Raymond. "Rahner and Lonergan on Spirituality." Louvain Studies 28, no. 4 (December 3, 2003): 295–310. http://dx.doi.org/10.2143/ls.28.4.504569.

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12

McDermott, John M. "The Analogy of Knowing in Karl Rahner." International Philosophical Quarterly 36, no. 2 (1996): 201–16. http://dx.doi.org/10.5840/ipq19963625.

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13

Olsen, Cyrus P. "Karl Rahner: Theology and Philosophy By Karen Kilby." Heythrop Journal 47, no. 4 (October 2006): 670–74. http://dx.doi.org/10.1111/j.1468-2265.2006.00301_35.x.

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14

Rogers, Jessie. "Karl Rahner on Childhood." Irish Theological Quarterly 86, no. 2 (March 8, 2021): 111–26. http://dx.doi.org/10.1177/0021140021995908.

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Karl Rahner’s ‘Ideas for a Theology of Childhood’ has become increasingly influential in childhood studies. In this article I critically assess Rahner’s ideas in this seminal work to highlight the answer Rahner proposes to the question of the meaning and task of childhood. This is brought into brief conversation with writings of Jürgen Moltmann and Jerome Berryman. Rahner’s ideas of childhood can be critiqued for a lack of careful engagement with the details of Scripture and concrete life settings, and for underestimating the effects of childhood trauma. One can also ask whether transcendental philosophy provides an accessible language, particularly in an interdisciplinary context. Nevertheless, ‘mystery of the child’ language is now near-ubiquitous in contemporary Christian authors on childhood. Rahner’s insights into childhood can function like the reality of childhood itself, remaining as a life-giving root in a theology that unfolds as others take it further.
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15

Masson, Robert L. "Origins of the Karl Rahner Society." Philosophy and Theology 32, no. 1 (2020): 245–49. http://dx.doi.org/10.5840/philtheol2021716142.

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This article describes the origin in 1991 of the Karl Rahner Society, which meets every year within the annual convention of the Catholic Theological Society of America. The Rahner Society’s origins include the role of William M. Thompson-Uberuaga as Founding Coordinator, the contributions of the earliest members of the Coordinating Committee, and the relation between the KRS and the CTSA. Society members found a vehicle for publication in the Marquette University journal Philosophy & Theology whose founding editor was Andrew Tallon. The journal continues to publish the society’s “Rahner Papers” annually.
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16

BURNS, R. M. "THE AGENT INTELLECT IN RAHNER AND AQUINAS." Heythrop Journal 29, no. 4 (October 1988): 423–49. http://dx.doi.org/10.1111/j.1468-2265.1988.tb00865.x.

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17

VAN NIEUWENHOVE, R. "Karl Rahner, Theologian of the Experience of God?" Louvain Studies 29, no. 1 (March 1, 2004): 92–106. http://dx.doi.org/10.2143/ls.29.1.505249.

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18

PEDLEY, C. J. "AN ENGLISH BIBLIOGRAPHICAL AID TO KARL RAHNER: SUPPLEMENT." Heythrop Journal 26, no. 3 (July 1985): 310. http://dx.doi.org/10.1111/j.1468-2265.1985.tb00069.x.

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19

FISHER, CHRISTOPHER L., and DAVID FERGUSSON. "KARL RAHNER AND THE EXTRA-TERRESTRIAL INTELLIGENCE QUESTION." Heythrop Journal 47, no. 2 (April 2006): 275–90. http://dx.doi.org/10.1111/j.1468-2265.2006.00288.x.

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20

Edwards, Denis. "Book Review: Michael Leunig & Karl Rahner: A Common Philosophy." Pacifica: Australasian Theological Studies 7, no. 2 (June 1994): 229–31. http://dx.doi.org/10.1177/1030570x9400700207.

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21

Kilby, Karen. "Philosophy, theology and foundationalism in the thought of Karl Rahner." Scottish Journal of Theology 55, no. 2 (April 17, 2002): 127–40. http://dx.doi.org/10.1017/s0036930602000212.

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This paper argues for the possibility of a non-foundationalist reading of Karl Rahner's theology, one which treats it as logically independent of his philosophy. It argues that there is a greater degree of discontinuity between Rahner's early philosophical writings and his later theology than is usually recognized, and focusing on the Vorgriff auf esse, that the same claim may function differently in his theology than it does in his philosophy. Through an analysis of a line of tension running through much of Rahner's later thought, it shows that his insistence on the inescapability of pluralism, if taken fully seriously, has significant consequences for one's understanding of the ‘transcendental’ aspect of Rahner's theology.
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22

Bingemer, Maria Clara Lucchetti. "UM DEUS PARA SER AMADO ALGUMAS REFLEXÕES SOBRE A DOUTRINA TRINITÁRIA EM KARL RAHNER." Perspectiva Teológica 36, no. 98 (June 2, 2010): 125. http://dx.doi.org/10.20911/21768757v36n98p125/2004.

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Este texto procura trabalhar alguns aspectos fundamentais da teologia trinitária de Karl Rahner. Em um primeiro momento, resgata seu axioma que revolucionou esta área da Teologia: "A Trindade Econômica é a Trindade Imanente e vice-versa". Em um segundo momento, procura mostrar como toda a teologia trinitária de Rahner é baseada no entrelaçamento com a cristologia. Finalmente, a partir da obra de Rahner “O que significa amar Jesus?" (Was heibt Jesus lieben?), comentamos o fato de que Rahner, configurado pela espiritualidade inaciana, encontra no amor real a Jesus a via de acesso ao pensar sobre o Deus Pai, Filho e Espírito Santo, que se dá a partir da experiência desse Deus na palpabilidade da carne de seu Filho e chega à sua vida imanente e à sua comunhão inefável.ABSTRACTC: This texts seeks to develop some fundamental aspects of K. Rahner’s Trinitarian Theology. It begins by presenting anew his axiom which revolutionized this area of theology: “The Economic Trinity is the Immanent Trinity and vice-versa.” Then it seeks to demonstrate how all of Rahner’s Trinitarian Theology is based on its links with Christology. Finally, parting from Rahner’s “Love of Jesus, Love of Neighbor”, the article comments how Rahner, configured by Ignatian spirituality, finds in the authentic love of Jesus the way to think God as Father, Son and Holy Spirit. This way originates from the experience of a God who can be touched in the flesh of his Son, and leads to God’s immanent life and ineffable communion.
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23

Wandinger, Nikolaus. ""Concupiscience" and "Mimetic Desire": A Dialogue Between K. Rahner and R. Girard." Contagion: Journal of Violence, Mimesis, and Culture 11, no. 1 (2004): 146–60. http://dx.doi.org/10.1353/ctn.2004.0007.

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24

Vass, George. "THE FUTURE OF A THEOLOGY: HOMAGE TO KARL RAHNER." Heythrop Journal 45, no. 4 (October 2004): 477–85. http://dx.doi.org/10.1111/j.1468-2265.2004.00268.x.

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25

CANDELARIO, MA DELIA A. "GEORGE TYRRELL AND KARL RAHNER: A DIALOGUE ON REVELATION." Heythrop Journal 50, no. 1 (January 2009): 44–57. http://dx.doi.org/10.1111/j.1468-2265.2008.00416.x.

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26

Kulik, Bogdan. "Dobra śmierć – czyli jaka? Próba odpowiedzi na pytanie na podstawie nauczania K. Rahnera, H. U. von Balthasara i J. Ratzingera (Benedykta XVI)." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 85–116. http://dx.doi.org/10.14746/pst.2017.31.05.

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On July 22, 1908, Pope Pius X established the Association of Our Lady of a Happy Death as universal for the whole Church. On May 1987, the Primate of Poland, Cardinal Joseph Glemp, approved the Polish Branch of the Association at the Shrine to the Virgin Mary in Górka Klasztorna. He also permitted the Missionaries of the Holy Family to carry out this work. The purpose of the Association is the propagation of prayer and preparation for a good death. The question is, however, can death be good? If so, what is a good death? The article titled „What makes a good death? An attempt to answer the question based on the teachings of K. Rahner, H.U. von Balthasar and J. Ratzinger – Benedict XVI“ is an analysis of the thoughts of the three great contemporary theologians. It does not, however, aim to analyze deeply the mutual similarities and differences between the German-speaking theologians. The study aims at explaining what we really ask God for when praying for a „happy death”. Even a cursory reading of selected books by Rahner, von Balthasar and Ratzinger – Benedict XVI reveals that thinking about death as something good is not unreasonable. Why? Because the positive aspect of dying does not come from the nature of death, but from God’s action in it. It was Him who in the Person of Jesus Christ became man and conquered the hell of death (Ratzinger) by transforming a “bad death” into a “good one” (von Balthasar), and thus gained eternal redemption for us (Rahner).
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27

MURRAY, P. D. "The Lasting Significance of Karl Rahner for Contemporary Catholic Theology." Louvain Studies 29, no. 1 (March 1, 2004): 8–27. http://dx.doi.org/10.2143/ls.29.1.505245.

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28

MARMION, D. "Theology, Spirituality, and the Role of Experience in Karl Rahner." Louvain Studies 29, no. 1 (March 1, 2004): 49–76. http://dx.doi.org/10.2143/ls.29.1.505247.

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29

MARMION, Declan. "The Notion of Spirituality in the Theology of Karl Rahner." Louvain Studies 21, no. 1 (May 1, 1996): 61–86. http://dx.doi.org/10.2143/ls.21.1.542236.

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30

Terra, Domingos. "Philosophy and Theology Together: Karl Rahner’s Way of Thinking." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1523–58. http://dx.doi.org/10.17990/rpf/2020_76_4_1523.

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Karl Rahner’s thinking can be understood by looking at several of its coordinates. First, it unfolds in close connection with the fundamental dynamics of human existence (thinking with a reference). Second, it is prompted by a personal and immediate experience of God, namely, the one of the author himself (thinking with a motivation). Third, it is influenced by the spirituality of Saint Ignatius of Loyola (thinking with an inspiration). Fourth, it aims to show the reasonableness and, therefore, the credibility of the Christian faith (thinking with a purpose). Fifth, it is guided by intellectual honesty that leads to facing reality without reduction or concealment (thinking with an attitude). Finally, it combines philosophy and theology, more precisely, treats philosophy as a necessary moment in theology (thinking with a method). Karl Rahner is remembered for operating the “anthropological turn” in theology. This means that, in his view, one should not reflect on God without reflecting on the human being as well. Rahner is particularly interested in examining the human’s ability to receive what comes from God’s self-revelation. It is an aspect that gives occasion to the discussion that Hans Urs von Balthasar has with him. At the heart of Rahner’s anthropology is the “transcendental experience”. It is originated by the absolute mystery that is present in human existence, precisely that mystery that Christians call God. It is such a fundamental experience that it must be taken into account when leading one’s own existence.
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31

Takayanagi, Shun’ichi. "Declan Marmion and Mary E. Hines (editors). The Cambridge Companion to Karl Rahner." Modern Schoolman 83, no. 4 (2006): 327–28. http://dx.doi.org/10.5840/schoolman200683419.

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32

Gourlay, Thomas V. "Pluralism in Theology According to Rahner and Ratzinger: Symphony or Cacophony." Heythrop Journal 62, no. 1 (November 18, 2020): 65–74. http://dx.doi.org/10.1111/heyj.13781.

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33

Walsh, Paddy. "From philosophy to theology of Catholic education, with Bernard Lonergan and Karl Rahner." International Studies in Catholic Education 10, no. 2 (July 3, 2018): 132–55. http://dx.doi.org/10.1080/19422539.2018.1492250.

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34

Palmeirim, Bernardo Manzoni. "Stylizations of Being: Attention as an Existential Hub in Heidegger and Christian Mysticism." Open Theology 6, no. 1 (March 19, 2020): 206–20. http://dx.doi.org/10.1515/opth-2020-0018.

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AbstractThe assimilation of phenomenology by theology (namely of Heidegger by Karl Rahner) exemplifies how a pre-existing philosophical framework can be imported into a theological system by being suffused with belief. Although one would imagine that the incommensurability between philosophy and religion would thus be overcome, the two disciplines risk to remain, given the sequels of the ‘French debate’, worlds apart, separated by a leap of faith. In this paper I attempt to uncover what grammatical similitudes afforded Rahner formal transference in the first place. Uncovering analogous uses of contemplative attention, namely between Heidegger and Simone Weil, I hope to demonstrate the filial relationship between existential phenomenology and Christian mysticism. I propose that attention is a key factor in both systems of thought. Furthermore, I propose that: 1) attention, the existential hub between subject and phenomena, provides a base for investigating methodologies, as opposed to causal relations, in philosophy and religion; 2) that the two attentional disciplines of meditation and contemplation, spiritual practices designed to shape the self, also constitute styles of thinking; and 3) the ‘turn’ in the later Heidegger’s philosophy is a strategic point to inquire into this confluence of styles of thinking, evincing the constantly dynamic and intrinsically tight relation between philosophy and theology.
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Shepetyak, Oleh. "Anthropological paradigm in the modern theology of german-speaking area." Ukrainian Religious Studies, no. 73 (January 13, 2015): 71–76. http://dx.doi.org/10.32420/2015.73.461.

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In this article the analysis of anthropological concepts which were formulated in the Catholic theology of the German-speaking area in the epoch after the Second Vatican Council is performed. The ideas of K. Rahner, E. Coreth, J. Ratzinger and W. Kasper are represented. The main idea expressed by these thinkers, is the presence of divine origin in the human spirit that defines human nature, completes the human essence and elevates man to the sphere of the transcendent and enables his/her connection with God
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Tran, Anh Q. "4.5 Being-in-Relationship: A Dialogue between Karl Rahner and Confucian Views on the Human Person." Ultimate Reality and Meaning 37, no. 1-2 (March 1, 2020): 1–17. http://dx.doi.org/10.3138/uram.37.1-2.1.

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37

Krutchkoff, Richard G. "C308. K-philosophy." Journal of Statistical Computation and Simulation 31, no. 1 (January 1989): 44–46. http://dx.doi.org/10.1080/00949658908811111.

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VOISS, J. K. "Karl Rahner, Hans Urs von Balthasar, and the Question of Theological Aesthetics: Preliminary Considerations." Louvain Studies 29, no. 1 (March 1, 2004): 147–65. http://dx.doi.org/10.2143/ls.29.1.505252.

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39

Mršić Felbar, Iva. "Jesmo li slobodni umrijeti?" Filozofska istraživanja 41, no. 1 (March 16, 2021): 135–50. http://dx.doi.org/10.21464/fi41109.

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Članak se osvrće na problematiku smrti kao središnjeg problema svake pa tako i katoličke eshatologije. Smrt kao fenomen i antropološka danost oblikuje začetke eshatologije Staroga zavjeta, zaoštrujući svoj teološki iskaz u novozavjetnoj teologiji crucis. Tijekom povijesti teološke misli, teologija smrti ostala je unutar okvira njezina tumačenja kao posljedice grijeha i neželjenog usuda, pri čemu je izostala njezina pozitivna poveznica sa slobodom. Tek zahvaljujući određenim suvremenim pristupima koji smrt stavljaju u izravan odnos sa slobodom (Moltmann, Rahner, Boros), smatrajući da je čak možemo promatrati kao svjestan čin pojedinca, smrt i sloboda, iako naizgled suprotstavljene, postaju kategorije koje se, teološki gledano, međusobno transformiraju. Zaključno članak pokušava u svjetlu izdvojenih suvremenih eshatoloških rasprava odgovoriti na pitanje jesmo li slobodni umrijeti i svjesnost o smrti smjestiti u kontekst slobode i života, a ne njima nasuprot.
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Adams, Nicholas. "Eschatology Sacred and Profane: The Effects of Philosophy on Theology in Pannenberg, Rahner and Moltmann." International Journal of Systematic Theology 2, no. 3 (November 2000): 283–306. http://dx.doi.org/10.1111/1463-1652.00041.

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McSWEENEY, J. "Rahner in the Mirror of Poststructuralism: The Practice of Theology as the Venture of Thought." Louvain Studies 29, no. 1 (March 1, 2004): 187–208. http://dx.doi.org/10.2143/ls.29.1.505254.

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Bedin Fontana, Leandro Luis. "Human Transcendence as a Locus of Revelation and Foundation for Theological Work: Implications from Rahner’s Hearer of the Word." Teocomunicação 48, no. 1 (September 18, 2018): 82. http://dx.doi.org/10.15448/1980-6736.2018.1.31907.

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This article concerns the complex relation between the heteronomous authority of divine revelation and human autonomy, particularly having regard to the context of Western, secularized, religiously plural societies. In the face of the current fragmentation of meaning and the crisis of morality, and considering that individuals must take on the responsibility for their own life projects and decisions themselves, they can no longer cope without personal autonomy to form their own frames of reference, rather than deriving them from religions, as in the past, whose doctrines have become alien to them. In Hearer of the Word, Rahner raises human transcendence to a category in which human autonomy and God’s ultimate Word meet on the level of Being, of existence, where eaning is reintegrated, the lively, original experience of Revelation is recovered, and the apparent contradiction between faith and lifeworld can be overcome through an authentic form of religious life. ***A transcendência humana como lugar de Revelação e fundamento do fazer teológico: Implicações da obra Ouvintes da Palavra, de K. Rahner***O presente artigo aborda a complexa relação entre a autonomia humana e a autoridade heterônoma da Revelação divina, dedicando particular atenção ao contexto das sociedades secularizadas e religiosamente plurais do Ocidente. Considerando a fragmentação de sentido, a crise da moralidade, e a necessidade de que os indivíduos desses contextos assumam completa responsabilidade por seus projetos de vida e decisões, tornou-se impossível prescindir da autonomia pessoal que possibilita a cada um/a poder definir os próprios marcos de referência, ao invés de delegar essa tarefa às religiões, como no passado, o que tem dado origem, não raro, a conflitos existenciais. Em Ouvintes da Palavra,Rahner eleva a transcendência humana a uma categoria na qual a autonomia humana e a Palavra de Deus encontram-se no plano do Ser, da existência, onde o sentido é reintegrado, a experiência viva originária da Revelação é recuperada e a aparente contradição entre fé e mundo da vida pode ser superada através de uma vida religiosa e espiritual autêntica.Palavras-chave: Revelação. Autonomia. Secularidade. Transcendência. Teologia
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Mariani, Ceci Maria Costa Baptista. "Das fontes ao anseio de justiça: Contemplação poética e mística em Sophia de Mello Breyner Andresen." Estudos de Religião 34, no. 3 (December 18, 2020): 61–85. http://dx.doi.org/10.15603/2176-1078/er.v34n3p61-85.

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Em seus Escritos de Teologia, discorrendo sobre a vida cristã, Rahner afirma, introduzindo um tópico sobre a palavra poética e o cristão, que só um poeta poderia falar sobre esse tema. Todavia, ele pondera, o poeta fala aos não poetas, portanto, os não poetas devem saber o que é a poesia. Ademais, ele acrescenta, o crente, sendo guiado pelo Espírito, pode julgar tudo. Por isso, ele conclui, enquanto reflexão do crente, a teologia não pode estar alheia à poesia. Assumindo como justificativa a palavra do teólogo, colocamo-nos, a partir da teologia, à escuta de Sophia de Mello Breyner Andresen, com o objetivo de explicitar em seus poemas a relação entre mística e poesia. A tarefa do teólogo, ou da teóloga, seguindo a reflexão de Rahner, é situar-se diante da poesia sem reduzi-la a uma lição de catequese, mas chamar atenção ao que nela aponta para um dizer da relação com Deus que se revela na criação sem deixar de ser Mistério Santo. A proposta deste artigo é apontar os elementos místicos presentes na poesia de Sophia de Mello Breyner Andresen (1919-2004), tendo como referências os teólogos K. Rahner, J. Moltmann, E. Schillebeeckx e J. B. Metz. Mais especificamente sobre o fenômeno místico e suas características essenciais, recorremos à análise fenomenológica de Juan Martin Velasco e à abordagem histórica de Bernard McGinn. No que diz respeito ao diálogo com a crítica literária, contamos principalmente com o estudo realizado por Carlos Ceia. Na escuta dos poemas de Sophia, tomando o cuidado de não fazer uma identificação ingênua entre o discurso literário e a teologia da revelação, como recomenda Kuschel, procuramos reconhecer a presença de elementos místicos, especialmente relacionados com o estilo despojado (gosto pela simplicidade) e a experiência de Deus como Mistério Santo na contemplação da natureza, elementos que se desdobram na manifestação de um anseio de justiça, possibilitando aproximar a obra da poeta de uma “Mística de Olhos Abertos” (Metz).
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44

Murray, Paul D. "Karen Kilby, Karl Rahner: Theology and Philosophy (London and New York: Routledge, 2004), pp. 160. £16.99." Scottish Journal of Theology 59, no. 4 (October 16, 2006): 495–97. http://dx.doi.org/10.1017/s0036930606342603.

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45

Brakemeier, Gottgried. "ECUMENISMO: REPENSANDO O SIGNIFICADO E A ABRANGÊNCIA DE UM TERMO." Perspectiva Teológica 33, no. 90 (August 2, 2010): 195. http://dx.doi.org/10.20911/21768757v33n90p195/2001.

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Houve épocas em que o significado de "ecumenismo" parecia consensual. Tratar-se-ia do resgate da unidade visível dos cristãos. Era esse o propósito que estava na raiz do movimento ecumênico moderno e que lhe conferiu a dinâmica. Embora fosse uma iniciativa protestante, predominantemente do mundo anglo-saxão, a Igreja Católica Romana, impelida por teólogos como Y. Congar, K. Rahner e, sobretudo, pelo Papa João XXIIP acolheu o compromisso da "Reintegração da Unidade", como o decretou o Concílio Vaticano II. Portanto, "ec:umenismo" é termo de conotação eclesiológica. Tem a unidade da Igreja por meta. Designa o empenho por reunir os fiéis "todos sob o mesmo Cristo", cumprindo o desejo do Mestre de que todos sejam um (Jo 17.21).
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46

Clarke, Kevin M. "The Assent of Faith and the Unity of the Form in Biblical Exegesis: Balthasar’s Response to Rahner." Heythrop Journal 61, no. 6 (August 29, 2018): 989–97. http://dx.doi.org/10.1111/heyj.13041.

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47

Olsen, Cyrus P. "How Things Are in the World: Metaphysics and Theology in Wittgenstein and Rahner By Terrance W. Klein." Heythrop Journal 47, no. 4 (October 2006): 674–76. http://dx.doi.org/10.1111/j.1468-2265.2006.00301_36.x.

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48

Kryshtop, Ludmila E. "Hermeneutics of G. Oberhammer in the Сontext of 20th Century West European Philosophy and Theology. Oberhammer, Gerhard, “Versuch einer transzendentalen Hermeneutik religiöser Traditionen”, Fragment." Voprosy Filosofii, no. 7 (2021): 164–76. http://dx.doi.org/10.21146/0042-8744-2021-7-164-176.

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The article concerns the work of Gerhard Oberhammer, one of the most famous German-speaking Indologists and philosophers of the 20thcentury. Besides the studies on the sacred texts of the religious traditions of Ancient India, Ober­hammer wrote a number of articles devoted to the consideration of more general philosophical and religious issues. On the basis of indological material, Oberham­mer develops a universal method (transcendental hermeneutics) of studying and analyzing both the religious experience of individuals and the religious traditions that appear and develop on its ground. This article discusses in detail some of the general philosophical presuppositions of the transcendental religious hermeneu­tics method formed by Oberhammer, analyzes the philosophical and theological con­text of Oberhammer’s work, identifies sources of possible influence on the arising and development of Oberhammer’s thought. In the course of the comparison, the au­thor highlights traits of similarities and differences between the philosophical views of Oberhammer and the philosophy and theology of Karl Rahner. The article contains a translated from German fragment of the Oberhammer’s program article Versuch einer transzendentalen Hermeneutik religiöser Traditionen.
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49

Roth, Michael. "The wall and the shield K-K reconsidered." Philosophical Studies 59, no. 2 (June 1990): 137–57. http://dx.doi.org/10.1007/bf00368203.

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50

Jowers, Dennis W. "Silence, Love, and Death: Saying ‘Yes’ to God in the Theology of Karl Rahner. By Shannon Craigo-Snell." Heythrop Journal 51, no. 6 (October 12, 2010): 1079–80. http://dx.doi.org/10.1111/j.1468-2265.2010.00621_1.x.

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