Contemporary Christologies: A Fortress Introduction

Notes

153 u u NOTES Introduction 1. John Meier, A Marginal Jew: Rethinking The Historical Jesus, vol. 1, The Roots of the Problem and the Person (New York: Doubleday, 1991), 407. 2. For instance, Romans 1:3-4. 3. For an analysis of the theological significance of many of the events and developments mentioned here, see The Twentieth Century: A Theological Overview, ed. Gregory Baum (Maryknoll, N.Y.: Orbis, 1999). 4. David Tracy, Blessed Rage for Order (Minneapolis: Winston/Seabury, 1975), 5. 5. Edith Wyschogrod, “Man-Made Mass Death: Shifting Concepts of Community ,” Journal of the American Academy of Religion LVII, no. 2 (1990): 165. 6. Gustaf Aulén, Christus Victor (London: SPCK, 1950). 7. For an introduction to contemporary African Christologies, see Diane Stinton , Jesus of Africa: Voices of Contemporary African Christology (Maryknoll, N.Y.: Orbis, 2004). Chapter 1. Jesus as Revealer 1. Martin Buber, Eclipse of God (New York: Harper & Row, 1952), 3–9. 2. Charles Taylor, A Secular Age (Cambridge, Mass.: Belknap Press of Harvard University, 2007), 542–43. 3. The Music Man: http://www.stlyrics.com/t/themusicman.htm (accessed June 8, 2007). 4. Herbert Vorgrimler, Karl Rahner: His Life, Thought and Work (London: Burns and Oates, 1965), 16–17. 5. For an estimation of Heidegger’s influence on Rahner, see Gaspar Marquez, Confronting the Mystery of God (New York: Continuum, 2001), 3–4. 6. Marquez describes this as follows: “Geist in Welt can be defined as a Maréchalean interpretation of Aquinas’s metaphysics of knowledge in a Heideggerian key that takes up the questions raised by Kant’s critique of knowledge, bearing in mind Hegel’s critique of Kant’s position,” Marquez, Confronting the Mystery of God, 2. 7. Karl Rahner, Spirit in the World, revised by J. B. Metz (London: Sheed and Ward, 1968). 8. Karl Rahner, Hearers of the Word, revised by J. B. Metz (London: Sheed and Ward, 1969). 9. J. A. Di Noia, “Karl Rahner,” in The Modern Theologians, ed. David Ford, 2nd ed. (Malden, Mass.: Blackwell, 1997), 119. 10. Anne Carr, “Starting with the Human,” in A World of Grace, ed. Leo O’Donovan (New York: Seabury, 1980), 18. 154 Notes 11. Karl Rahner, Theological Investigations (Baltimore: Helicon, 1966), 4:106. 12. Karl-Heinz Weger, Karl Rahner (New York: Seabury, 1980), 5. 13. Otto Muck, The Transcendental Method (New York: Herder and Herder, 1968). 14. Weger, Karl Rahner, 21–22. 15. Karl Rahner, Foundations of Christian Faith (New York: Crossroad, 1989), 32. 16. Ibid., 33. 17. Patrick Burke, Reinterpreting Rahner (New York: Fordham University Press, 2002), 37. 18. Rahner, Foundations of Christian Faith, 39. 19. Karl Rahner, in Sacramentum Mundi, ed. Karl Rahner, et al. (New York: Herder and Herder, 1969), s.v. “Jesus Christ: 4. History of Dogma and Theology.” 20. Rahner, Theological Investigations, 4:128. 21. John McDermott, “The Christologies of Karl Rahner—2,” Gregorianum 67, no. 2 (1986): 312. 22. Karl Rahner, The Love of Jesus and the Love of Neighbor (New York: Crossroad , 1983), 56–57. See also the translator’s note in Karl Rahner, Theological Investigations (London: Darton, Longman & Todd, 1961), 1:175n1. 23. Rahner, The Love of Jesus and the Love of Neighbor, 60. 24. Rahner, Foundations of Christian Faith, 220. 25. John McDermott, “The Christologies of Karl Rahner,” Gregorianum 67, no. 1 (1986): 114; McDermott, “The Christologies of Karl Rahner—2,” 317. 26. Rahner, Theological Investigations, 4:237. 27. Rahner, The Love of Jesus and the Love of Neighbor, 56; Joseph Wong, LogosSymbol in the Christology of Karl Rahner (Rome: Libreria Aléno Salesiano, 1984), 203–5. 28. Gregory of Nazianzus, On God and Christ (Crestwood, N.Y.: St. Vladimir’s Seminary Press, 2002), 158. 29. Jaroslav Pelikan, The Christian Tradition, vol. 1, The Emergence of the Catholic Tradition (100–600) (Chicago: University of Chicago Press, 1971), 268. 30. Burke, Reinterpreting Rahner, 154–58. 31. Rahner, Foundations of Christian Faith, 224. 32. Karl Rahner, Theological Investigations (New York: Crossroad, 1983), 19:30. 33. This enables Rahner to develop his theory of anonymous Christians, in which other religions perceive something of the truth of God, who is always present, but not the fullness of that truth that is revealed in Jesus Christ. In discussions of religious pluralism, Rahner’s position is often referred to as “inclusivism.” Other religions are included within Christianity as “anonymous Christians.” But Christianity is seen to have a fuller apprehension of the truth; Jeannine Hill Fletcher, “Rahner and Religious Diversity,” in The Cambridge Companion to Karl Rahner, ed. Declan Marmion and Mary...