Cover

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Half Title, Title Page, Copyright

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Contents

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pp. v-vi

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Acknowledgments

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pp. vii-viii

In this brief space, I would like to express my gratitude to the many people who supported me and contributed to the completion of this project in one way or another. Although the vast majority of my writing occurred while holed up alone in Notre Dame’s Hesburgh Library, the ideas and insights which inform it emerge out of conversations ...

Abbreviations

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pp. ix-x

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Introduction

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pp. xi-xvi

About 300 feet to the south of the Main Building at the University of Notre Dame stands a statue of Jesus. A look at the center of Jesus’s chest reveals his radiant Sacred Heart, after which the basilica on campus (which also stands about 300 feet away) is also named. ...

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1. Christ the Notification? Critiques and Categorizations of

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pp. 1-48

Karl Rahner’s status as one of the most influential theologians of the twentieth century is uncontested. However, valuations of that impact differ significantly. While many have celebrated his influence on Catholic theology, others have viewed his theology with deep suspicion. The time surrounding the Second Vatican Council ...

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2. Rahner’s Realsymbol: The Basis for Rahnerian Sacramental Soteriology

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pp. 49-100

That Rahner’s soteriology has been primarily classified as sacramental in nature has already been shown, along with a variety of elaborations upon, critiques of, and apologies for his sacramental account of Christ as Savior. However, the theoretical framework that underpins Rahner’s suggestion that Christ saves ...

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3. Representative Soteriology in the Patristic Period

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pp. 101-144

The conclusion of the previous chapter marked a shift in this project’s procedure. The previous two chapters have focused on readings of Rahner’s soteriology which are prevalent in the literature on the topic. These readings, both critical and sympathetic alike, largely agree that Rahner’s account of Christ as Savior is best understood through the category of sacrament or Symbol. ...

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4. Rahnerian Ressourcement: A Historical Basis for the Fathers’ Influence

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pp. 145-210

The preceding chapters have functioned primarily to set the stage for my thesis that, contra Hans Urs von Balthasar’s analysis of it, Karl Rahner’s soteriology can be legitimately classified as “representative” in character. This stage-setting includes: (i) specifying what I mean by representative, ...

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5. Representative Soteriology in Rahner’s Mature Work

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pp. 211-262

In 1965, Rahner was asked whether “the primary end of theology is the contemplation of truth.” He responded sharply, “No. The salvation of man is the primary end. . . . Here on earth all reflective knowledge of God’s truth that we call theology must be directed toward the salvation of human beings and nothing else.”1 ...

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Conclusion

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pp. 263-268

As this study of Rahner’s soteriology comes to its end, I would like to conclude not by itemizing the various findings and theses which we have seen in the foregoing chapters, a task which has been completed (albeit in piecemeal fashion) in those chapters themselves, but rather, by recapitulating its central thesis, and then, ...

Bibliography

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pp. 269-288

Index of Names

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pp. 289-292

Index of Subjects

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pp. 293-295

Back Cover

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