The new Prefect of the Congregation for the Doctrine of the Faith, and what the Church expects the problem of Karl Rahner
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The quote Rahner's "This transcendental moment…"It is a fine example of the art of to say and not to say that hides its contradictions (and their meanings past) behind the folds of a nebulous language and oxymoronic.
A) Take the first part: "This transcendental moment of revelation corresponds to the free modification of our transcendental consciousness made supernaturally by God,…».
1) The expression "transcendental consciousness" seems to be understood in the Kantian sense rather than "Christian", that is, as something possessed a priori, which (it seems, but it is not so) It is added something new; and not so much as consciousness, or the acknowledgment, that comes from experience, a state of misery, of suffering and incompleteness we experience in this world, which for simplicity we call Divenire, and that refers to a reality that transcends, Being we call God or: and how it can be - a Christian – a transcendence if there is a dialectic, a relationship, a diversity between Becoming and Being? We are practically the antithesis of fideism.
2) The existence of a "modification" presupposes "a before and after", but we will see that in the following quote these "before and after" are effectively negated.
3) The "free modification made supernaturally by God" seems to indicate that the man, that is, its free will, You do not play any part: the action of Grace (or something similar to Grace) It does not provide for the acceptance by the will.
B) We then take the rest: "... but this change is actually an original moment and permanent of our consciousness, a kind of original lighting of our existence and, since the time of our transcendence of God consists dall'autocomunicazione, It is already in the proper sense revelation. "
1) The oxymoronic expression "permanent moment" overshadows eternity; with the addition of the "original" makes you think of something like ' "eternity"; and in any case it suggests at least an innate quality, "Really" (that is, in reality) constitutive of our being: but how can this be reconciled with a "modification" which implies "before and after"?
2) And if this "moment of our transcendentality", which it is by no means a "moment", as we have seen, but a constitutive quality of our being, It consists dall'autocomunicazione of God, What is this "communication" unless the intake (still unconscious in Christian "anonymous") the divine nature by man? In short, the implicit juice all these lexical contortions is that Being is to zero in the Becoming and God in Man, and that there was no original sin.
Point A)1) my comment ends with a phrase that probably sounds a bit’ cryptic: “we are practically the antithesis of fideism”. I mean that while the error fideist man with original sin has literally lost everything and is so corrupt that it can not respond or collaborate to Grace, in error “rahneriano” the man – in essence, beyond the puns – He has not lost anything: the “Free modification” (which it is not a modification but a constituent element – “permanent and original” – of our being) It is nothing more than a recovery operation (unconscious before, and aware then in explicitly Christian) of what we already have, the same way, more or less, of a fruit that ripens. The divine self thus becomes a kind of human self-revelation. What then is to be antithetical errors have similar consequences (for instance, the sidelining of free will) It is nothing new.
Today 16 July the Church honors Our Lady of Mount Carmel:
we entrust to you, Mother Help, our humble supplication that assist the new prefect in the battle for the defense of truth and the risks of modernist tendencies and heresies.
“We are, Mary Virgo, you alone have slain all heresies in the whole world » ci ricorda p. Cavalcoli in this nice article:
http://www.iltimone.org/32388,News.html
It seems to have already begun work by the mudslide Ladaria, at least according to an article Galli della Loggia in Corriere, which you referred to allegations of covering up pedophile priests. The tragic aspect is that of pedophilia cases there were among the German Jesuits and p. is. certain Jesuits in Rome showed morbid curiosity when some boys had to confess to their (Institute Pius IX); but all of these characters are classified as “Progressives” and they are therefore remained afloat.
http://www.corriere.it/opinioni/17_luglio_12/non-si-giudica-passato-22d05d56-6655-11e7-99cd-8ba21567bad4.shtml