Karl Rahner's Transcendental Christology
Karl Rahner’s transcendental Christology examined the conditions for the possibility of faith in Christ and presented human nature as developing in response to God’s grace. This article affirms Rahner despite the critiques of Michel Henry, Roger Haight, John McDermott, Patrick Burke, and Donald Gelp...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2014
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| In: |
Philosophy & theology
Year: 2014, Volume: 26, Issue: 2, Pages: 383-395 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a Karl Rahner’s transcendental Christology examined the conditions for the possibility of faith in Christ and presented human nature as developing in response to God’s grace. This article affirms Rahner despite the critiques of Michel Henry, Roger Haight, John McDermott, Patrick Burke, and Donald Gelpi. Rahner’s Christology is not a phenomenology (Henry) but a theology that affirms God’s presence in history. To be sure, some critics have attacked Rahner for emphasizing God’s initiative and diminishing human responsibility (Haight) and for uncritically accepting Greek metaphysics (Gelpi). Yet Rahner rightly depicted Christ as a sacrament of the Father’s will, an event in history with consequences for all time. Other critics have accused him of obscuring the distinction between God and humanity (McDermott) and suggesting that there are two conscious subjects in Christ (Burke). This article accepts Rahner’s view of Jesus as both the presence of God’s Word and the human response to it. | ||
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