Die nichtchristliche Menschheit im Licht christlichen Glaubens: Karl Rahners Überlegungen zum Thema "anonyme Christen"
According to Second Vatican Council, Christians are to believe firmly that God enables every human being to be related to Jesus Christ and his mystery of redemption, and to reach eternal salvation (GS 22). This article recalls the attempt of Karl Rahner, even before Vatican II, to explain – by his c...
| Subtitles: | Karl Rahner 100 Jahre |
|---|---|
| Main Author: | |
| Contributors: | |
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Echter
2004
|
| In: |
Zeitschrift für katholische Theologie
Year: 2004, Volume: 126, Issue: 1/2, Pages: 47-64 |
| Standardized Subjects / Keyword chains: | B
Rahner, Karl 1904-1984
/ Anonymous Christianity
|
| IxTheo Classification: | CC Christianity and Non-Christian religion; Inter-religious relations KDB Roman Catholic Church NBN Ecclesiology |
| Further subjects: | B
Rahner, Karl 1904-1984
B Dialogue B World Religions B Weltreligionen B mission / world mission B Festschrift B Rahner,Karl B Mission (international law / Weltmission B Christianity |
| Parallel Edition: | Electronic
|
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| 520 | |a According to Second Vatican Council, Christians are to believe firmly that God enables every human being to be related to Jesus Christ and his mystery of redemption, and to reach eternal salvation (GS 22). This article recalls the attempt of Karl Rahner, even before Vatican II, to explain – by his concept of „anonymous Christian“ – the above conviction of Christian faith. Rahner's thought Starts from the principle that the history of mankind can be understood as a history of God's self-communication offered to all people and having Jesus Christ as His pledge. Humankind may experience Jesus as the decisive and irreversible „Word“ of God. Karl Rahner already pointed out the value of this reflection on the possibility of „anonymous Christianity“ with regard to the actual situation of faith, and its difficulties, such as a prevailing „ardour“ for mission, the modern theological questions of interreligious dialogue, and, above all, the required „maturation“ of our faith towards God as an „absolute mystery“. | ||
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