THEOLOGY OF TERROR ? IN TRUTH OF TERRORISTS 'ISIS ARE “CHRISTIAN ANONYMOUS "

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The day will come, indeed, when they will not endure sound doctrine;, ma, to hear something, men's masters according to surround their whims, refusing to listen to the truth to get lost behind the Fables [ II Tm 4,3 ]

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According to the doctrine of grace - Catholic, I mean - I wonder: You would see as a follower of Karl Rahner terrorists ISIS? It is interesting to put in his mind for understanding the consequences that come out.

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Let's see first what is the concept rahneriano "Christian anonimo" [1]. It is not about, as some naively and benevolently interpreted, the simple fact, established by the Magisterium of the Church since the time of Blessed Pius IX and reaffirmed by the Second Vatican Council, that any man of good faith and good will who do not know the Gospel, still he receives from God a chance to save. The Rahner's speech is completely different, because it is rather a mode of conception of man, understood as a spiritual subject-transcending history, essentially in grace. To understand then what is the anonymous Christian Rahner, must we see what is for him the grace in relation to God and to human nature.

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We use, as a criterion of judgment, the Catholic conception. In this conception, God's grace is a gift, a "likeness to God" [2], a godly life, a free supernatural qualities, participatory soul in haphazard way, since only God's grace can be substantial and subsistent, so infinite and uncreated. If grace were not in us to this accidentally, we would be God, and this would be pantheism.

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The grace does not spring from nature and do not complete the essence, but only heals and perfects in operations. The rational nature is already presupposed in itself, as a subject of grace, so that the grace is added for free by God to the soul, beyond his strength and natural aspirations [3], to free man from sin and heal human nature (healing grace) ed raise, in Christ, beyond its limits, to a child of God (grace waved).

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Grace is not an essential property or necessary nature, Although in nature there is a willingness to receive it [4]. Grace purifies and perfects nature, but it is an accidental operational quality, Affordable with good will and destructible with sin.

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The grace is necessary for salvation, Why, in the state of corruption and misery following the original sin, the man, with the forces that remain, It would not be able, without it, enough to realize the virtues and to possess God as its ultimate end and supreme good.

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Grace makes a man "son of God" [5] in the image of the Son, so also the believer following Christ, He can call God "Father" under the impulse of the Holy Spirit [6].

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The grace gives life to the soul and enlivens the powers, intellect and will, as the root of the theological virtues: faith, hope and charity. Faith is not knowledge a priori, ma posteriori, preceded by reason. The concepts of faith, defined in the Church dogma, I'm always, universally and absolutely true, although there is a progress in the knowledge of what has been revealed. God exists before the world, but our knowledge of the world to reach God. God is in being a priori, and in the knowledge that he has of Himself, not in our knowing.

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The grace of faith blossoms in charity, for which man becomes a "friend" of God [7] and she joins him as intimately, Jesus speaks of "one with God" [8], phrase obviously emphatic, that should not be taken literally, otherwise it would lead to confusion of human nature with the divine, and sarebbe pantheism.

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The grace increases with the exercise of the virtues. Under the influence of the Holy Spirit charity produces mystical experience, which it is the foretaste, the deposit" [9] and the "first fruits” [10] the glory of heavenly bliss.

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Per Rahner, the grace in us, It is instead a divine gift created, but it's God himself, it's a'self-communication so full and intimate of God to the soul, God becomes "quasi formal cause" of the soul, The most radical constitution of human nature. Dice Rahner: “Il mystery that the Christian faith confesses is absolutely what the absolute Reality of God can not be opposed only to Himself the other from self " (= creation), "If it wants to venture to communicate the same to this other" [11]. It has a character a priori, of "experience preconceptual”, ie is not added to human nature, who previously lacking them for sin, but as radicalization and supreme summit and infinite horizon of 'self-transcendence Umana. With the grace of nature as finite becomes infinite. Does not affect the operation but there: It is a "supernatural existential".

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Note that for Rahner the possession of grace is not possession of this and not of that individual, possession now present, now absent, so that one may possess the grace and the other not, or that the same individual within time can now own it now does not possess, but it is necessary factor, Permanent, mandatory and universal of the fullness of human nature as such. It is required by the nature as a requirement of nature. Because of this, according to Rahner, no one is deprived of grace.

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Rahner admits conceptualization of faith, but according to him the concept of faith is just an expression uncertain, quota, optional, revisable, correctable, questionable and especially, historically conditioned and relative to the various cultures, the transcendental experience of grace and athematic.

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Based on these ideas every man as such - otherwise it would not man - is an "anonymous Christian", i.e. it is always in grace until death, so that everyone men are saved. Sin there, but can not win or take away the grace. According to Rahner, sin does not have to be atoned. For this he denies that the passion of Christ has had a function satisfactory or reparative. It was only the suffering of those who wanted to feel far from God.

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Why Rahner believes that sin He is immediately forgiven by God: "The experience of the radical fault - he says [12] - Landlocked, However, once it is forgiven in a manner inconceivable ". Other times feels sin as aborted or failed action that collapses alone.

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Based on these considerations it is clear that we Catholics and terrorists ISIS, we are all subjects of ' "transcendental experience" of grace. Sul piano categorical, ie doctrinal, instead, we and they have opposing religious views, but it doesn't matter, because according to Rahner contrasts of ideas between the various religions do not compromise the universal experience of grace.

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According to Rahner, the same theological or dogmatic proposition can leave subject to interpretation among them contradictory, without it being possible to establish a single interpretation. Like this, for instance, the concept of God in us and in Islamic presents contrasting elements. But it is not necessary nor is it possible to establish a single valid interpretation for us and for them.

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The rest, He believes Rahner, within the Catholic world there are conservative positions still tied to Thomism, next to others that take the modern philosophy or that transcendental. The first would pretend to find heresy in the second. but these, that according Rahner have an open visual, do not accept to be taken on heresy-orthodoxy of the alternative ground for the uncertainty and subjectivity of judgment that - in their view – on it is founded. For the rahneriani, categories decisive approval or rejection are the modern respectively and exceeded. In fact there is a truth to Rahner above story, but all truth is always steeped in history, so that the truth of today is the mistake of the mistake yesterday and yesterday is the truth today.

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I reject rahneriani the idea of ​​a certain truth, universal, immutable and soprastorica. The truth - they think - is not an abstraction property out of time; the truth is modernity, It is what is now believed to be true, is concrete and existential truth of history, of the modern, of the present time, it is adapt to the practice and the active forces of today. And 'the truth to those in power. So rahneriani, convinced of the fact that Muslims are saved with the Koran and skeptical about the universal obligation of the Catholic dogmas, they would certainly be difficult, once the religion, culture, the costume, politics and Islamic finance were to take hold in Europe, to build a Biblical-Quranic Catholicism, as Rahner has built a hegheliano Catholicism and Heidegger.

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It must be said then,, albeit with regret, that the rahneriani not interested in abstract truth, but the truth of the political power of the moment, as now they are socially and economically of Freemasonry, of liberalism, of Zionism, the luteranesimo and communism.

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A tomorrow that the Islamists, increased in number, They were to gain a strong European cultural hegemony and political-economic, the rahneriani certainly would have no difficulty, to maintain their prestige, to have no trouble or to avoid suffering persecution, to approach the Qur'an, maybe in synthesis with Hegel, as Rahner has approached St. Thomas Aquinas to Hegel. They could then groped a meeting of Hegel with Mohammed, and in any case such a synthesis would be considered by them one of the multiple categorical expression of transcendental experience. However, it remains to see whether the Islamists will be willing to accept such an operation, that looks like the one with which the modernists have managed to mix Aquinas Hegel. It is known fact the Islamic intransigence, for which Muslims are not willing to admit other theology outside of that of the Qur'an, which also forms the basis of the state religion of Islamic States and therefore benefits from the coercive power of the state, as it happens in communist countries for atheism.

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But rahneriani are so smart, that there would not be surprised if they managed to bring the Koran to German Idealism, as they are able to bring to it large parts of Catholic theology. After all in 'German Idealism the dogmas of the Trinity and the Incarnation are but pale images (Performance) the only Absolute. Of course, It would remain the obstacle that the Koranic God is transcendent and creator, while the Hegelian is immanent in the world. But as rahneriani managed to convince Catholics about the value of their God, what prevents us to believe that would be able to do the same thing for Muslims?

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And rahneriani They were to be a bad party in negotiations with the Islamists, and if these intimassero them to convert to Islam under threat of death, no syncretism, the rahneriani could always take as a solution taking the Quran to categorical level, but would still save the 'transcendental experience.

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The European Catholic Church, who knows some time inside trends that are considered welcoming and open to different, as it is now in the orbit of rahneriani, well come under Muslim hegemony, as is the case by 14 centuries in countries where Christians live among Muslims.

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Would remain the resistance, maybe even martyrdom, Catholics who reject the errors of the Quran, and that would be considered by rahneriani and Muslims as closed and reactionary fundamentalists. The biggest problem would be how to convince the Pope to welcome Mohammed. To address this, rahneriani could intervene to secure an agreement.

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Then we advance some hypotheses of any arrangements [13]. Islamic authorities in accordance with rahneriani would try to convince the Pope, already a bit 'inclined to that effect, that terrorists - people basically in good faith, given that everyone is saved -, misinterpret the Koran, that promotes peace and eschews religious war. E, to this end, They may submit some ideas. Terrorists could encourage conversions to Islam, while Catholics may attain paradise through martyrdom, therefore …

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– Islamists, together with rahneriani, They may propose to the Pope to be assisted in the government of the Church by the Grand Mufti Al-Azar University in Cairo. Pope Benedict XVI, if it is still alive, then it is moved away from the Vatican and in a retirement home under Islamic supervision.

– To become a bishop you must have spent at least 5 years as imam in a mosque.

– It could create a reform of ecclesiastical studies by a joint committee rahneriani and Muslim theologians.

– Thomistic studies will be allowed only to those who have reached the 70 year old. While the theology of Rahner vulgarized and the Koran will be taught at primary school.

– Likewise, the liturgy would be reformed in order to fit in the Mass Muslim rituals and readings from the Koran.

– It could take as a model for the Lenten fast the fast of Ramadan.

– It could be stored using the washing of the feet made by the Supreme Pontiff to Muslim women in Commissioning Lord's Supper Maundy Thursday.

– The Economic Board of the Holy See would come to be part three important emirs of Saudi Arabia.

– each parish, inside, It should have a mosque.

– In Church schools, the Crucifix, It would be supported by the Half Moon.

– Private beaches of religious institutes should be granted a playing field al topless as the burkinis.

– Citizens must listen, in addition to the sound of church bells, Also the call to prayer addressed to the people by the muezzin seven times a day.

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We doubt, however, that the Pope you let convince. At that point he could conceive the suspicion that rahneriani not really seek the interests of the Church, but it has targeted only to dominate in it, so they would need a strong appeal by the Holy Father in order to direct their faith to the true service of the Church and of souls.

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Varazze, 30 August 2016

Posted on 4 January 2017

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NOTE

[1] Cf my essay The theoretical root of Rahner's doctrine of anonymous Christianity, in Karl Rahner. A critical analysis, Acts of the theological conference organized by the Franciscans in Florence in 2007, edited by S. Lanzetta, Published By Cantagalli, Siena 2009, pp.51-71.

[2] CF. The Gv 3,2.

[3] The man would already be happy joining God as the ultimate end of the universe. But grace does man want to instantly see its Trinitarian essence.

[4] The power oboedientialis.

[5] The Gv 3,1.

[6] cf. Rom 8,14.

[7] GV 15,15.

[8] GV 17,11.

[9] II Cor 1,22.

[10] RM 8,23.

[11] Cit. and Y. TOURENNE, The theology of the last Rahner, Editions du Cerf, Paris 1995, p.443.

[12] TOURENNE, op.cit., p.368, note 2.

[13] I add these proposals to those I have already advanced in another article on the Isle of Patmos, see WHO.

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