Published online by Cambridge University Press: 09 September 2014
Karl Rahner's primary contribution to moral theology lies in his development of an anthropology able to serve as a foundation for a rehabilitated concept of natural law. Human persons in Rahner's theology are characterized by certain existentials with logical consequences for ethics. From human transcendence and freedom follows the concept of a fundamental option for or against God. From human materiality, historicity, guilt, and individuality follow the methodological necessity of distinguishing between principles and prescriptions and the unavoidable need to take risks. In contrast to unchanging metaphysical human nature, the historicity of concrete human nature and therefore of natural law requires that all material norms be recognized as conditioned by history and culture and hence limited, not universal or absolute.
1 “Pluralism in Theology,” Theological Investigations, henceforth TI (20 vols. London: Darton, Longman, and Todd, 1961–1976;Google Scholar New York: Seabury, 1974-81) 11:3-23. See also “Some Clarifying Remarks,” TI 17:243–48.Google Scholar
2 Spirit in the World, tr. Dych, W. V., from the 2nd German edition (New York: Herder and Herder, 1968).Google Scholar
3 Ibid., p. 61.
4 des Wortes, Hörer, Zur Grundlegung einer Religionsphilosophie, ed. Metz, J. B. (Munich: Kösel, 1963), p. 91.Google Scholar The M. Richards translation, Hearers of the Word (New York: Herder and Herder, 1969)Google Scholar is open to criticism for serious inadequacies. An alternative translation of certain key chapters is to be found in A Rahner Reader, ed. McCool, Gerald (New York: Seabury, 1975), p. 24.Google Scholar
5 Foundations of Christian Faith: An Introduction to the Idea of Christianity, tr. Dych, W. V. (New York: Seabury, 1978), pp. 21-22, 32-33, 48.Google Scholar
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9 Hörer, pp. 15-30; Hearers, pp. 3-15; Rahner Reader, pp. 20-21.
10 “Reflections on the Unity of the Love of Neighbor and the Love of God,” TI 6:231–49.Google Scholar See also “Christian Humanism,” TI 9:188.
11 “The Body in the Order of Salvation,” TI 17:78.
12 Spirit, pp. 249, 324.
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16 “The Unity of Spirit and Matter in the Christian Understanding of Faith,” TI 6:171.
17 “Theology and Anthropology,” TI 9:35, 43.
18 Hörer, pp. 36, 161-72; Hearers, pp. 21, 130-39.
19 Hominization, pp. 18-19; “Unity,” TI 6:174-77.
20 “The Historicity of Theology,” TI 9:69.
21 “The Experiment with Man,” TI 9:205-24. Rahner's own wrestling with the implications of the question is evinced by comparing this article with “The Problem of Genetic Manipulation,” TI 9:225-52.
22 Hörer, p. 198; Hearers, p. 160.
23 Foundations, pp. 91-104. See also “Guilt and Its Remission,” TI 2:265-81; “Guilt—Responsibility—Punishment within the View of Catholic Theology,” TI 6:197-230.
24 Ibid., p. 93.
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41 Ibid., pp. 58-82.
42 O'Donovan's translation of Restbegriff as “analytic concept” is surely preferable to the commonly used literal translation “remainder concept” (“Orthopraxis,” p. 58, n. 43).
43 “Nature and Grace,” TI 4:165-88.
44 Foundations, pp. 408-09.
45 “Changeable and Unchangeable Factors in the Church,” TI 14:14.
46 James F. Bresnahan aptly describes this self-criticism as an aspect of “pilgrim ethics” in “Rahner's Ethics: Critical Natural Law in Relation to Contemporary Ethical Methodology,” Journal of Religion 56 (1976), 36–60.CrossRefGoogle Scholar
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