Transcendental Methods and Transcendental Arguments: A Criticism of Rahner’s Transcendental Theology1

The Thomist 63 (1999): 191-216 TRANSCENDENTAL METHODS AND TRANSCENDENTAL ARGUMENTS: A CRITICISM OF RAHNER'S TRANSCENDENTAL THEOLOGY1 MICHAEL G. PARKER Johann Wolfgang Goethe-Universitiit Frankfurt am Main, Germany INTRODUCTION NUMEROUS RAHNER SCHOLARS have drawn attention to the importance of the "transcendental" turn for Rahner's theology. Karl-Heinz Weger has referred to the "transcendental-anthropological method" as the "instrument" of Rahner's thought.2 J.B. Metz has described Rahner's "anthropologically oriented theology" as the "inner form" of his theological program.3 Finally, Karl Lehmann has spoken of "transcendental questioning" as the philosophical and theological "starting point" for understanding Rahner's treatment of particular themes and issues.4 1 This is a slightly revised version of my lecture entitled: "Transcendental Methods and Transcendental Arguments: A Criticism of Rahner's Transcendental Theology" delivered to the theology faculty of The Catholic University of America on 17 February 1998. 2 Karl-Heinz Weger,Karl Rahner: EineEin{Uhrunginsein theologischesDenken (Freiburg: Herder, 1978), 20. The English translation speaks rather awkwardly of the transcendental method as the "apparatus" of Rahner's thought (Karl Rahner: An Introduction to His Theology [New York: Crossroad/Seabury, 1980], 11). 3 J. B. Metz, "Karl Rahner," in Tendenzen der Theologie im 20. ]ahrhundert: Eine Geschichtein Portriits, ed. HansJiirgen Schultz (Stuttgart: Kreuz-Verlag, 1966), 517. See also J. B. Metz, "Karl Rahner-Widmung und Wiirdigung," in Gott in Welt: Festgabe {Ur Karl Rabner, vol. 1, ed. J.B. Metz, W. Kern, A. Darlap, and H. Vorgrimler (Freiburg, Basel, Vienna: Herder, 1964), 8. 4 K. Lehmann, "Karl Rahner," Bilanz der Theologie im 20. Jahrhundert Bahnbrechende Theologen, ed. H. Vorgrimler and R. Vander Gucht (Freiburg, Basel, Vienna: Herder), 158f. 191 192 MICHAEL G. PARKER But although critics agree about the importance of the "transcendental turn" in Rahner's theology, they rarely give more than a schematic account of it. For his part, Rabner has offered them little encouragement, either by playing down methodological considerations in his work or denying that he has a method that is uniquely his.5 Nevertheless, the "transcendental anthropological method" is characteristic of Rahner's theology and any treatment of his thought must come to terms with it. In this article, I shall examine and criticize Rahner's "transcendental method" insofar as it is understood as an application of transcendental philosophy to the subject matter of theology. My main criticism is that his "transcendental method" is flawed insofar as it appeals to deductive "transcendental arguments," since such arguments are unable to prove that the conditions they deduce as necessary are unique. My criticisms focus primarily on Rahner's fundamental theological arguments for infallibility since they furnish particularly dear and fruitful examples of the kinds of arguments I shall be criticizing, but they apply to all arguments of the same type. This paper is therefore an attempt to bring some general criticisms that have been advanced against transcendental arguments to bear on Rahner's transcendental method. In general, Rahner's statements about the relation between transcendental theology and philosophy express two opposing views on the subject. One set of statements reflects the view that transcendental theology is an application of transcendental philosophy (or the "transcendental method") to the subject matter of theology. So, for instance, Rabner can say: "Transcendental theology is that theology which uses transcendental philosophy as its method."6 By contrast, a second group of statements expresses the view that transcendental theology has its source within theology itself. As Rabner says, "The approach of transcendental 5 Karl Rahner, "Anthropologie und Protologie," Mysterium Salutis: Die Heilsgeschichte vor Christus, vol. 2, ed. Johannes Feiner and Magnus Lohrer (Einsiedeln, Zurich, Cologne: Benzinger, 1967), 406. 6 Karl Rahner, "Reflections on Methodology in Theology," Theological Investigations, vol. 11, trans. David Bourke (London: Darron, Longman & Todd, 1994), 85. RAHNER'S TRANSCENDENTAL THEOLOGY 193 theology is genuinely theological."7 He can even go so far as to assertthe independence oftranscendental theology from transcendental philosophy as when he says a transcendental form of questioning "must continually be posed from the essence of theology itself ... the express recourse to transcendental philosophy [is] not at all necessary."8 A complete account of Rahner's "transcendental method" would have to consider these conflicting claims. Here, however, we shall limit...