Relevant bibliographies by topics / Rahner, Karl (1904-1984)

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  2. Dissertations / Theses
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Academic literature on the topic 'Rahner, Karl (1904-1984)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Rahner, Karl (1904-1984)"

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O'Donovan, Leo J. "INMEMORIAM KARL RAHNER, S.J., 1904–1984." Journal of the American Academy of Religion LIII, no. 1 (1985): 129–32. http://dx.doi.org/10.1093/jaarel/liii.1.129.

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Laumer, August. "Karl Rahner and the practical theology." Warszawskie Studia Teologiczne 34, no. 2 (2021): 70–83. http://dx.doi.org/10.30439/wst.2021.2.4.

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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.
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Martasudjita, E. Pranawa Dhatu. "Hubungan Ekaristi Dengan Hidup Sehari-Hari Dalam Teologi Sakramental Karl Rahner." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 12, no. 2 (2013): 278–301. http://dx.doi.org/10.36383/diskursus.v12i2.108.

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Abstrak: Diskusi mengenai hubungan Ekaristi dengan hidup sehari- hari masih terus berlangsung hingga hari ini, baik di kalangan para teolog maupun umat beriman pada umumnya. Kiasan yang sering di gunakan di Indonesia untuk melukiskan hubungan tersebut adalah al tar dan pasar. Yang menjadi bahan diskusi ialah masih adanya pan- dangan dikotomis yang memisahkan keduanya. Tulisan ini ingin mem- beri sumbangan kepada diskusi tentang tema tersebut dari pemikiran teologis Karl Rahner (1904–1984). Rahner menunjukkan bahwa pemahaman tentang rahmat sebagai pemberian diri Allah yang senantiasa di- berikan dan dianugerahkan kepada umat manusia dan sejarahnya tidak memperkenankan pemisahan dikotomis semacam itu. Penulis mendekati permasalahan tersebut dengan pertama-tama menggali pemikiran sakramental Rahner, kemudian memperdalamnya dalam teologi Ekaristi. Dari alur pemikiran ini dibahas teologi Rahner yang senantiasa berciri pastoral, yaitu menghubungkan makna Ekaristi dengan kehidupan sehari- hari. Bagi Rahner, Ekaristi adalah sakramen sehari-hari. Dalam pengertian ini, kehidupan sehari-hari orang Kristiani mestinya merupakan perpanjangan dari hidup sehari-hari Kristus sendiri yang dirayakan dan diterima dalam Ekaristi.
 
 Kata-kata Kunci: Ekaristi, hidup sehari-hari, teologi sakramental, altar dan pasar, sakramen sehari-hari.
 
 Abstract: Theologians, as well as Christians in general continue dis- cussing more deeply correlation between Eucharistic celebration and one’s daily life. Yet, many are still employing a dichotomous approach between altar and marketplace. This article is intended to contribute to the discussion, especially by presenting important theological insights of Karl Rahner (1904-1984) who would not allow such a dichotomy. Rahner presents a creative theology of grace primarily as God’s Self-gift, continuously offered to every single human being throughout our his- tory. We will begin with the presentation of Rahner’s sacramental theology, followed by the theology of the Eucharist. Rahner’s theological thought, it is argued, remains pastoral in character, that relates meaning of the Eucharist to day-to-day Christian living and practices. For Rahner, the Eucharist is a sacrament of the everyday. In this sense, the Christian’s daily life should be the extension of the daily life of Christ celebrated and received in the Eucharist.
 
 Keywords: Eucharist,dailylife,sacramentaltheology,altarandmarketplace, sacrament of the everyday.
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Rodzeń, Jacek. "„Mieszkańcy gwiazd” według Karla Rahnera." Studia Philosophiae Christianae 52, no. 3 (2018): 153. http://dx.doi.org/10.21697/2016.52.3.13.

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W swojej ogromnej spuściźnie piśmienniczej Karl Rahner (1904–1984) nie pominął zagadnienia istnienia rozumnych istot pozaziemskich. Są to jednak wypowiedzi nieliczne, fragmentaryczne i rozproszone. Pomimo tego dają one wyrazisty i oryginalny obraz filozoficzno-teologiczny tego zagadnienia. Kwestię potencjalnych inteligencji pozaziemskich Rahner przedstawia na tle metafizycznego ujęcia kosmosu jako nieustannie stającej się i autotranscendującej rzeczywistości. W jego opinii kosmos w swoich prawach fizycznych i zgodnie z celowym zamysłem jego Stwórcy zorientowany jest nie tyle w stronę człowieka (antropocentryzm), lecz podmiotów cielesno-duchowych (podmioto-centryzm). W tej perspektywie realna staje się możliwość powstania także innych, oprócz człowieka, istot rozumnych. Z punktu widzenia teologii są one według Rahnera tak samo otwarte na samoudzielającego się Boga-Trójcy w Logosie-Chrystusie-Zbawcy (chrystocentryzm) jak ludzie.
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Istianto, Elisa. "Teologi Kristen-Anonim Karl Rahner Dan Implikasinya Terhadap Tugas Misi Gereja." Veritas : Jurnal Teologi dan Pelayanan 5, no. 2 (2019): 173–96. http://dx.doi.org/10.36421/veritas.v5i2.129.

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Karl Rahner (1904-1984) adalah seorang teolog Katolik asal Jerman, yang selama beberapa tahun sebagai profesor di Universitas Innsbruck (1937-1964) Austria. Rahner mengarang buku Foundations of Christian Faith, dan sejumlah essai dalam Theological Investigations. Ia dianggap sebagai teolog Katolik kontemporer yang paling berpengaruh dan ahli teologi (peritus) yang diperhitungkan dalam konsili Vatikan II. Konsepnya tentang Kristen-Anonim telah memberi pengaruh luas dan merupakan konsep inklusivisme Katolik. Keselamatan melampaui batas-batas gereja yang kelihatan dan bukan saja individu-individu non-Kristen dapat diselamatkan, tetapi juga bahwa agama-agama bukan Kristen mempunyai peran menyelamatkan.
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Tremblay, Jacynthe. "La transcendance immanente chez Nishida Kitarô et Karl Rahner." Studies in Religion/Sciences Religieuses 26, no. 2 (1997): 199–210. http://dx.doi.org/10.1177/000842989702600204.

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Karl Rahner (1904-1984) et Nishida Kitarô (1870-1945) ont tous deux élaboré un type de logique qui permet d'articuler conjointement les termes contradictoires. On trouve, dans la philosophie de la religion de Rahner, une «logique de l'asymptote» qui permet de penser comment la transcendance immanente de Dieu et la transcendantalité immanente de l'humain coïncident totalement tout en ne s'identifiant absolument pas. La «logique de l'auto-identité absolument contradictoire» de Nishida permet de mettre en rapport les termes contradictoires que sont l'absolu et le relatif, en préservant leur caractère contradictoire dans leur identité même. La «transcendance immanente» de Rahner et celle de Nishida sont structurellement très semblables. Elles permettent de repenser ce que visaient les concepts privatifs du dogme de Chalcédoine, à savoir que les «natures» humaine et divine de Jésus sont sans confusion, sans séparation, sans division et sans changement.
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Gonçalves, Paulo Sérgio Lopes, and Alexandre Boratti Favretto. "O tempo escatológico à luz do método transcendental." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 87 (June 30, 2016): 250. http://dx.doi.org/10.19176/rct.i87.28568.

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Considerando que a virada antropológica na teologia fundamental contemporânea, proporcionada por Karl Rahner (1904-1984) trouxe à tona a concepção de que a revelação cristã é o encontro entre Deus e os seres humanos, que a escatologia é uma dimensão imprescindível da revelação e que a categoria tempo é fundamental na escatologia; objetiva-se desenvolver o conceito cristão de tempo escatológico na perspectiva da teologia transcendental de Karl Rahner, visando conceber o significado da plenitude da mencionada revelação. Para atingir este objetivo, desenvolver-se-á o conceito cristão de tempo escatológico mediante o redimensionamento da escatologia contemporânea e da hermenêutica aplicada à cristologia e a antropologia. Espera-se que mediante o conceito de tempo escatológico, seja possível afirmar o caráter escatológico de toda a teologia.
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LEIJSSEN, L. "La contribution de Karl Rahner (1904-1984) au renouvellement de la sacramentaire." Questions Liturgiques/Studies in Liturgy 75, no. 1 (1994): 84–102. http://dx.doi.org/10.2143/ql.75.1.2015051.

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Tremblay, Jacynthe. "Présent absolu et avenir absolu." Hors-thème 17, no. 1 (2010): 203–28. http://dx.doi.org/10.7202/039505ar.

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RésuméDe nombreux points de comparaison sont possibles entre la philosophie de Nishida Kitarō (1870-1945) et la philosophie de la religion de Karl Rahner (1904-1984), notamment concernant la temporalité, thème à propos duquel ces deux auteurs réfléchirent radicalement. En réexaminant la notion rahnérienne d’avenir absolu à la lumière de la notion nishidienne de présent absolu, il est possible d’apporter une solution au problème suivant : rejoint-on Dieu (Rahner) ou l’absolu (Nishida) dans un avenir situé au-delà de la temporalité ou bien dans l’instant présent, compris comme le lieu même du jaillissement de la temporalité ? Dans la mesure où elle s’appuie sur une philosophie du néant absolu, la pensée de Nishida permet de dégager la philosophie de la religion de Rahner des cloisons de l’onto-théo-téléologie qui l’enserrent et, la plaçant ainsi sur un horizon plus vaste, la rend apte à exprimer, d’une manière qu’on espère nouvelle, les nombreuses potentialités qu’elle recèle encore. En retour, une lecture de la temporalité nishidienne à travers le regard de Rahner permet de l’approfondir et de faire ressortir des éléments inédits.
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Tremblay, Jacynthe. "Présent absolu et avenir absolu." Hors-thème 17, no. 2 (2010): 245–63. http://dx.doi.org/10.7202/044071ar.

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RésuméDe nombreux points de comparaison sont possibles entre la philosophie de Nishida Kitarō (1870-1945) et la philosophie de la religion de Karl Rahner (1904-1984), notamment concernant la temporalité, thème à propos duquel ces deux auteurs réfléchirent radicalement. En réexaminant la notion rahnérienne d’avenir absolu à la lumière de la notion nishidienne de présent absolu, il est possible d’apporter une solution au problème suivant : rejoint-on Dieu (Rahner) ou l’absolu (Nishida) dans un avenir situé au-delà de la temporalité ou bien dans l’instant présent, compris comme le lieu même du jaillissement de la temporalité ? Dans la mesure où elle s’appuie sur une philosophie du néant absolu, la pensée de Nishida permet de dégager la philosophie de la religion de Rahner des cloisons de l’onto-théo-téléologie qui l’enserrent et, la plaçant ainsi sur un horizon plus vaste, la rend apte à exprimer, d’une manière qu’on espère nouvelle, les nombreuses potentialités qu’elle recèle encore. En retour, une lecture de la temporalité nishidienne à travers le regard de Rahner permet de l’approfondir et de faire ressortir des éléments inédits.
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Dissertations / Theses on the topic "Rahner, Karl (1904-1984)"

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Miranda, Tarazona Victor-Hugo. "Following Jesus today: A Rahnerian theology of discipleship." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:105009.

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Purcell, Michael. "Mystery and method : the mystery of the other, and its reduction in Rahner and Levinas." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/12250.

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Karl Rahner, responding to the problems raised by Kant's critical philosophy, sought to present a Thomistic metaphysics of realism in a modern thought-form through a reduction of the interrogative thrust of the intellect to its possibility conditions, and so, like Marechal before him, attain an absolute affirmation of Being. Rahner's transcendental system, however, would seem to have been overtaken by a more existential stress in phenomenological thinking. Emmanuel Levinas, with his thought of the Other and his attempt at an excendence from Being, would seem at first glance to sit uncomfortably alongside Rahner's system, yet, a closer reading of both unearths a remarkable convergence in their thinking. The deeper phenomenological reduction which Levinas undertakes to reveal the inter-subjective context of consciousness helps to humanise Rahner's approach. This thesis attempts a fruitful confrontation of both thinkers by, firstly, indicating the tension between Rahner's own philosophical propaedeutic and his theological writings, particularly on grace, mystery and the love of God and neighbour, where he affirms that human existence is ultimately reductio in mysterium and that human fulfilment is to be found in a personal relationship with a human Other. A second purpose is to show how these same theological themes can be developed from within Levinas' own thought, and how his own philosophy can provide a worthwhile context for Christian theology. The thesis unfolds by considering the various methods - metaphysical, transcendental and phenomenological - which surround both thinkers (Chapter 1) and then proceeds to outline their various philosophical influences (Chapter 2). Since the notion of Being as self-presence is fundamental in Rahner, and since Levinas refuses a philosophy of presence, Chapter 3 questions the privilege of presence. This will lead, in its turn, to a rethinking of the notion of subjectivity: the subject is not to be consider as presence-to-self but as a relationship with the Other (Chapter 4). This relationship is experienced in Desire (Chapter 5) and in the responsibility experienced before the face of the Other (Chapter 6). The relation between ethics (the good) and Being is pursued in chapter 7. Finally, the notion of mystery is indicated as the theme which inspires the work of both Rahner and Levinas (Chapter 8). Rahner's unmastered mystery will become Levinas' incomprehensible infinity in the presence of which the subject is called to response and responsibility.
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Kidd, Richard. "Human fallenness : a comparative study in the theologies of Paul Tillich and Karl Rahner." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670375.

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Bednarz, Julian. "Chrétiens anonymes et évangélisation : étude du "Christianisme anonyme" de Rahner en vue de construire une théologie de la mission." Paris 4, 1985. http://www.theses.fr/1985PA040087.

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Riverin, Louis. "Structure de l'acte de foi chez Hans Urs von Balthasar et Karl Rahner." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26449/26449.pdf.

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Slater, Jennifer. "Direct experience of God in contemporary theology." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1016265.

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'Direct experience of God' is a term frequently used by theologians without adequate clarification regarding its meaning. The understanding thereof has become increasingly complicated by the process of secularization. In the 1960's, it was repeatedly asserted that modern people could not have direct experiences of God, albeit that one could still live by faith and by commitment to the way of Jesus in a world in which, it was asserted, "God is dead". This claim, although long predominant, has been challenged by the upsurge of interest in mysticism, both Eastern and Western, and the burgeoning of Pentecostalism and the Charismatic movement, in which circles direct experience of God was frequently claimed. If direct experience of God is something natural to humanity, interpretation of it will vary in exactly the same way as interpretation of all other human experiences. This could be a possible reason for it being so very poorly integrated into everyday life, resulting in the loss of meaning and value.
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Nivoit, Maryvonne. "Les différends anthropologiques dans la séparation entre catholiques et protestants : approches historique, systématique et oecuménique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK009/document.

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Une question demeure récurrente : les divisions qui subsistent depuis le XVIè siècle entre Catholiques, Luthériens et Réformés sont-elles autant d’ordre anthropologique que théologique ? Cette problématique paraissant pouvoir être soutenue, il convenait alors de déterminer les différends anthropologiques, de les analyser et de se demander s’ils sont une entrave à la Κοινωνία. L’étude de la situation au XVIè siècle a permis de conclure que les concepts anthropologiques portés par une philosophie existentielle ont joué un rôle important dans la rupture au sein de l’Église d’Occident. Le retour sur la pensée de Pannenberg, Moltmann, Rahner, théologiens de trois confessions différentes, autorise à dire qu’au XXè siècle la vision de l’homme a toujours une incidence sur les concepts théologiques, mais les différences sont de moins en moins séparatrices et deviennent souvent des dons à partager. L’analyse de dialogues œcuméniques a mis en évidence que les différends anthropothéologiques ont été partiellement réconciliés et font l’objet d’accords, voire d’une déclaration commune sur la Doctrine de la Justification. Aujourd’hui, un défi reste à relever celui d’une déclaration sur le Ministère en vue du partage à la même table eucharistique. Une démarche de consensus différencié serait une aide à la recherche d’une pleine communion<br>An issue has been ever recurring : are the discords which have been going on since sixteenth century between Catholics, Lutherans, Calvinists as much anthropological as theological ? As this question can be supported it seems suitable to determine these anthropological disagreements, analyse them and wonder whether or not they are obstacle to the Κοινωνία. A study concerning the situation during the XVIth century has allowed to conclude that the anthropological concepts conveyed by an existential philosophy have played a mojor role in the severing within the Western Church. The return on the thoughts developed by Pannenberg, Moltmann and Rahner, theologians of three different confessions, allows us to tell that in the XXth. century man’s vision has always an incidence on the theological concepts but are less and less separative and are often gifts to be shared. The analysis of ecumenical dialogues have clearly shown that theanthropological disagreements have been partly reconciled and are now subject to consensus, even a joint declaration on the doctrine of justification. Today we have to take up a challenge about a declaration on the ministry in order to share the body of Christ at the same table. A differing consensus method could be a help to find a complete communion
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Books on the topic "Rahner, Karl (1904-1984)"

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Declan, Marmion, and Hines Mary E. 1943-, eds. The Cambridge companion to Karl Rahner. Cambridge University Press, 2005.

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Zinkevičiūtė, Renata. Karl Rahners Mystagogiebegriff und seine praktisch-theologische Rezeption. Peter Lang, 2007.

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KILBY, KAREN. Karl Rahner: A brief introduction. Crossroad Pub, 2007.

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M, Lanzetta Serafino, ed. Karl Rahner: Un'analisi critica : la figura, l'opera e la recezione teologica di Karl Rahner (1904-1984). Cantagalli, 2009.

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M, Lanzetta Serafino, ed. Karl Rahner: Un'analisi critica : la figura, l'opera e la recezione teologica di Karl Rahner (1904-1984). Cantagalli, 2009.

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KILBY, KAREN. The SPCK introduction to Karl Rahner. SPCK, 2007.

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Kohmann, Markus. Einheit der Kirche durch Einigung der Kirchen?: Karl Rahners Beitrag zu einer aktuellen Fragestellung. Peter Lang, 2008.

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Mark, Bosco, and Stagaman David J. 1935-, eds. Finding God in all things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner. Fordham University Press, 2007.

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Mark, Bosco, and Stagaman David J. 1935-, eds. Finding God in all things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner. Fordham University Press, 2007.

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Jorgenson, Allen G. The appeal to experience in the christologies of Friedrich Schleiermacher and Karl Rahner. P. Lang, 2007.

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Book chapters on the topic "Rahner, Karl (1904-1984)"

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"Karl Rahner (1904–1984)." In Christian Understandings of Creation. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1tm7hq2.14.

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"R Karl Rahner (1904–1984) – German theologian." In Volume 19, Tome VII: Kierkegaard Bibliography. Routledge, 2017. http://dx.doi.org/10.4324/9781315157429-13.

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