Podcast appearances and mentions of Karl Rahner

In 1971, commenting on the Charismatic Renewal, the German Catholic theologian Karl Rahner said, "The devout Christian of the future will either be a 'mystic,' one who has 'experienced' something, or he will cease to be anything at all." Christian mysticism is simply the experience of God, and the Holy Spirit is the experience of God.

Fri, 18 Apr 2025 22:01:00 +0000 https://einfach-beten.podigee.io/587-neue-episode 3eed1d661b42a0a97f02dce208ddfb22 Auszug aus: "Vom tiefen Sinn der Karwoche" von Karl Rahner. Musik: Even the wind and the waves obey Him, Salt of the Sound © full no Jesuiten in Zentraleuropa

Karl Rahner once remarked that 'the Christian of the future will be a mystic or will not exist', and it is in this spirit that friend of the podcast Alexander John Shaia joins Dom for a conversation about recovering the mystical way of seeing today. Recorded in Granada, Spain, this episode explores how we can come to see the stories of our tradition less as historical moments, and more as timeless truths that are alive in our midst right here and now. See omnystudio.com/listener for privacy information.

A Rebbetzin, a Priest and a Muslim scholar discuss the problem of Truth in interfaith educationFor easily readable notes on this episode, go to https://shirabatya.substack.com/p/but-which-religion-is-correctThis episode is a real treat: a recording of a panel discussion held at the Limmud Festival in Birmingham UK on 23 December 2024.This is my first post in a while, due to a situation that emerged in Religious Education in Berkshire, which has absorbed almost all of my time in recent months.The new Religion and Worldviews framework has been accompanied by an increasing emphasis on truth-seeking in religious education, as students are encouraged to examine which religious beliefs are more reasonable and look at arguments between competing religious and non-religious “worldviews.”As I worked to tackle this dangerous change in pedagogy, numerous theological questions emerged. My conversations with Father Patrick Morrow developed into an interfaith session. We were honoured to be joined by Muslim scholar Dilwar Hussein, MBE. Bios for all participants are below.Session Description (as in the Limmud Handbook):Judaism does not proselytise, but this is unusual among faiths in Britain. And do we Jews really have no firm beliefs that we wish others would share? Can we teach about our own faiths passionately, without the conversation slipping into persuasion? Can we allow for multiple religious “truths”, and still be rational? What is religious “truth”?The panel includes:* Father Patrick Morrow, a Church of England Priest and Secretary to the Theology Committee of the International Council of Christians and Jews* Dilwar Hussain MBE of the Woolf Institute, University of Cambridge and Chair of New Horizons in British Islam* (me) Dr Shira Batya Lewin Solomons, Rebbetzin of the Jewish Community of Berkshire, and Director of JCoB Education (provider of RE Judaism support to schools across England and Wales)https://www.jcob.org/support_judaism_re.html>BackgroundThis conversation emerged as a product of the ongoing challenge that I have been facing due to the new Religion and Worldviews framework in Religious Education (RE), which is shifting the focus of learning towards truth-seeking and exploration of “big questions”, as opposed to more traditional RE, which prioritised understanding the beliefs and practices of others without making judgments or seeking answers.The new approach to teaching RE seeks to avoid claiming to be able to teach Religions as coherent well-defined traditions, due to a post-modern critique that emphasises the diversity within religious traditions. From this perspective, there are many “Judaisms”, “Islams”, “Christianities” etc. - each individual with their own “personal worldview” based on their own “lived experience” that cannot ever really be fully communicated or understood by others.Teaching has therefore shifted towards developing each child's “personal worldview”, through the exploration of “big questions” and a shift towards philosophy and theology. This involves students exploring and even debating issues such as “Does God exist?” “Where did the universe come from?” “Is religion dangerous?” “What happens after we die?” In the first draft of the new Berkshire RE Syllabus, children were even asked to rank beliefs for their reasonableness.This sort of focus raises major concerns as it had been a rule in RE teaching that we were never meant to ask whose beliefs were right or wrong or make judgments as to whether religious beliefs were reasonable or well founded in arguments. Persuasion and proselytising should have no place in RE, which is about listening, learning, and understanding.When I pushed back at this change in pedagogy, I faced two primary counter-arguments:* There are some matters (ethics, public policy) that relate to religion, where we need to debate, make arguments and reach consensus.* By demanding no persuasion, proselytising, (it is argued that) I am imposing my Jewish or liberal view on others. (Andrew Wright) What if a religion believes in proselyting - what if that is part of their religious expression? Can we really share our faiths without making any truth claims?In my next Substack piece, I will carefully document what has been happening in RE based on our recent experience with the new Pan Berkshire Syllabus. I will look at where this framework came from and at the serious consequences. The discussion here will not address those issues but will focus on the philosophical challenges. I am arguing for RE that is scrupulously free of attempts to persuade, but how do we do that? It's easy enough when teaching Judaism, as we Jews do not seek converts. But what about Christianity and Islam, which traditionally have sought converts? Are we asking Christians and Muslims to be inauthentic?Below is an outline of the contributions of the panellists, with some links to material in case you want to read more. Before reading further, I recommend that you listen to the audio, which is the real event. Note that the notes on Patrick and Dilwar's presentations were written by me and are therefore less detailed.Shira Solomons (Judaism)https://shirabatya.substack.com/I focused on the teachings of two great rabbis: · Joseph Soloveitchik (the Rav) and Rabbi Jonathan SacksRabbi Joseph Ber SoloveitchikRabbi Joseph Ber Soloveitchik = Yosef Dov Soloveitchik (1903-1993) “The Rav”Famous essay: On Interfaith Relationships (1964)Impossibility of interfaith dialogue on theology etc.* Different religions essentially speak different languages. Different categories and “incommensurate frames” for understanding our place in the world.* Because we speak different languages, we each have our own “unique relationship to God… moulded by different historical events”* We cannot understand the “private” elements that express their “individual religious commitment”When we can and should engage.* Role of interfaith is to work together in matters for which our beliefs are the same.* Certain values in common between Jews and Christians such as human beings in the image of God, Imitatio Dei.* We use our common religious language to work together for things like civil rights, morality, fighting poverty, seeking peace. (Remember he is writing this in 1964.)* Secular people will find it difficult to understand our shared religious language. [Like tone-deaf people who cannot understand music.]My evaluation of Soloveitchik* Judaism has a concept na'aseh venish-mah - In order to understand you must do the action first. So yes, it is impossible to understand fully the religious experience of another faith when we do not and should not share in the practice.* Soloveitchik is not saying Judaism has a monopoly on truth.Argument relates to our ability to learn from others who are different.* I ask: How does Soloveitchik know about the beliefs we have in common (or not) with Christians? Surely we found this out by having conversations.* How do we deal with disagreements when they matter? We do need to agree on some things in order to live together? Not addressed by Soloveitchik at all.Jonathan SacksRabbi Lord Jonathan Sacks (1948-2020)Controversial book: Dignity of Difference (2002) (Avoid later editions)All quotes are from the first edition (2002), not the adulterated second edition (2004).First editions are readily available very cheaply on Amazon. The 2nd edition radically altered the core chapter (Exorcising Plato's Ghost pp. 45-66).Gil Student summarises all the changes Sacks made for the 2nd edition here: https://www.torahmusings.com/2007/10/differences-of-dignity/Tower of Babel / Exorcising Plato's Ghost* Yes different religions speak different languages, but this is something to be celebrated. The will of God.* Babbling of the languages of the people building the Tower is something wondrous and good.* Oppressive and totalitarian for everyone to think and speak exactly like each other.Let there be Diversity:* “Religion is the translation of God into a particular language … God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, Islam to Muslims.” (p. 55)* [A core lesson of the Torah is that] “God is God of all humanity, but no single faith is or should be the faith of all humanity.” (p. 55)* Myth that “If I am right, you are wrong”… “you must be converted, cured, and saved” (p. 50)Universalism is dangerous* Sacks is scathing of those who “attempt to impose a man-made unity on divinely created diversity”* Greatest crimes in history come from attempts to impose universalism on the diversity of human beings.* “Babel - the first global project - is the turning point in the biblical narrative. From then on, God will not attempt a universal order again until the end of days.”* [Related to the Talmudic concept of Teiku - pushing off disputes to be resolved at the end of days, acknowledging the limitations of human beings to attain the Truth on certain matters]Particularity / Covenants* Myth that universal morality is morally superior to particular moralities. Criticism of Jews for being parochial, only marrying each other, taking care of our own before others. This is prejudice, chauvinism.* “We are particular and universal, the same and different, human beings as such, but also members of this family, that community, this history, that heritage, our particularity is our window onto universality” (p. 56)* We understand the human experiences of others by having our own particular human experiences.* “… we learn to love humanity by loving specific human beings. There is no short-cut.” (p. 58)Engagement* Not only are there multiple truths out there, but we can learn something by engaging with them. Unlike Soloveitchik, does not want to hide away, avoid understanding the other.* Importance of conversation, as opposed to debate (politics).* “entering into the inner world of someone whose views are opposed to my own” (p. 83)* In a conversation, you don't win or lose. You grow. You learn something as you “know what reality looks like from a different perspective.” (p. 83)Religion and Politics* How do we deal with difficult questions where we need to agree to live together?* We first have those conversations, so that we understand each other.Then political conversations resolve what we actually do as a society together.* Consequence: Need to be very careful how and where such political debates occur, as they may eclipse the conversations that are really necessary, particularly in educational settings.Patrick Morrow (Christianity)Historical tendency of the Church to assumes it possesses all Truth. Vast majority of Christians wish to leave that behind.Christians tend to prefer Sacks over Soloveitchik. The idea of private truth is very foreign to Christianity due to opposition to Gnosticism (esoteric knowledge). Christianity has taught that its teachings are available to everyone.Three-fold typology of approaches to non-Christian faiths (proposed by pluralists):* exclusivism (we alone have the religious good)* inclusivism (we have the religious good fully, and others may share part of it with us)* pluralism (no way to distinguish who has more or less of the religious good; we are all equal)Another approach: Most takes on other faiths are variations on inclusivism. They can tip into exclusivism (one type of error) or into pluralism (another type of error).Mainstream Christian Inclusivism in the Catholic TraditionKarl Rahner was a Jesuit, before, during and after Vatican II. 1961 lecture: “Christianity and the Non-Christian Religions”. Published as pages 115-134 of Theological Investigations Vol 5 (London: Darton, Longman and Todd) Available hereRahner offered four theses. We will look at three:* Christianity is the absolute religion intended for all. This applies only when Christianity enters with existential power into the life of a person or a community. This happens only when a person has a Pentecostal experience. This cannot be seen, and it cannot be forced.* Therefore, it is likely that the other religion in which a person finds himself is legitimate (in God's eyes).* Therefore, a missionary, meeting someone from another faith, should treat them as an anonymous Christian. (God will be working in that person's life. Who is God? For Rahner it is the Trinity. Therefore, the Trinity is present for that person and that person is therefore a Christian.)Catholicism has moved on from here, but this position does mean treating a person from another faith as someone who has their own relationship with God from which one can learn. They may have precisely the teaching that I need right now.[For those who want to read further, Patrick Morrow has written about this issue at length here. Karl Rahner also entered a dialogue with Jewish theologian Pinchas Lapide that included such matters as the Jewish debate about whether Christianity is monotheistic.]Dilwar Hussain (Islam)Importance of humility. Quran teaches people be in awe and wonder of the vastness of Creation and therefore of the Creator.Three main points:1. God has an infinite amount to say to us, so cannot be contained in any finite text.If we believe that all of God's wisdom is contained in the Quran or in any holy text, then we are making God finite. In the view of Islam (with the focus on monotheism), then lends towards idolatry.“If all the seas of the earth were turned into ink and all the trees of the earth were turned into pens, then the wisdom of God would not have been exhausted.”[I shared a laugh here with a fellow Jew in the audience as this is so, so similar to the text in the Jewish prayer Nishmat. “If our mouths were full of song as the sea is with water… we would not be able to sufficiently praise you.”]2. Diversity is created by GodIf diversity is in the world, God intended it to be there. Just like we cannot understand evil, we cannot understand why it is there, but it is there for a reason.“We created you from one soul, and we created you into nations and tribes, that you may come to know each other.”Diversity is a source of wonder and learning. This is part of the Divine intention and part of the human journey.3. How to deal with difference?There are universals. But there will be differences. We will disagree. This happens both within and between religions and across humanity.Some disagreements can be resolved. Others cannot and we leave them to the Day. Right and Wrong in the universal sense is the language of God. We cannot know absolutely so must focus on living in peace rather than who has the right or wrong answers.4. Relevance today / challengesWhy is this such a cause of anxiety for us today? Historically Islam was more inclusive as it saw teachings of Judaism and Christianity as part of its heritage. Today we have too much “brittle religion” because of political conflicts.Religion that is not soft and flexible, and can break. We end up with “brittle, broken religion” (Hamas, Isis etc.).It's not most Muslims, but it is some Muslims and must be acknowledged. A lot of work to do within Islam to reclaim the flexible tradition that is possible.Thanks for reading Heterodox Jewish Woman! Subscribe for free to receive new posts and support my work. Go to https://shirabatya.substack.com/https://www.jcob.org/support_judaism_re.html> This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit shirabatya.substack.com

Karl Rahner (1904-1984) was one of the most influential Catholic philosophers and theologians of the mid to late twentieth century. A member of the Society of Jesus (Jesuits) and a Roman Catholic priest, Rahner, as was the custom of the time, studied scholastic philosophy, Rahner's philosophy posited that the dynamic thrust of the knowing mind understands the being-most-irreducible as God and the unity of being and spirit in knowing. The Absolute or God is implicitly and intrinsically affirmed in the dynamic of every act of knowing. Rahner maintained that the fulfillment of human existence consists in receiving God's self-communication, and that the human being is actually constituted by this divine self-communication. He identifies grace with the self-communication of God. For Rahner, the human being is intrinsically open to God or the Absolute. It is necessarily the receptacle of revelation. In Rahner's view, even if God or the Absolute remains utterly silent and completely hidden that silence and hiddenness, are, in fact, revelations. Revelation, however, does not resolve the Mystery; it increases cognizance of God's incomprehensibility. Experiences of the mystery of themselves point people to the Absolute Mystery, "an always-ever-greater Mystery." https://iep.utm.edu/rahner/ _____________________________________________

Die Mystik hat in den Religionen eine lange Tradition. Vor allem aber ist sie religiöse Gegenwart: Jenseits der Kirchen leben viele Menschen ihre Spiritualität auf direktem Weg - in kleinen Momenten der Verbundenheit mit sich und der Welt. Von Burkhard Reinartz.

Zum 120. Geburtstag von Karl Rahner hören und diskutieren wir Auszüge aus seiner berühmte "Meditation über das Wort Gott" in seinem "Grundkurs des Glaubens." Mit der Schauspielerin Birgit Heuser und dem Philosophen Thomas Brose. Bildquelle: Karl-Rahner-Archiv

Wie kann der Mensch um seine Gottesbeziehung wissen? Haben wir denn eine Gottesbeziehung? Karl Rahner, einer der wichtigsten Theologen des 20. Jahrhunderts, bestätigt diese These. Mehr als 50% der Deutschen würden allerdings wohl verneinen und zudem hinzufügen: es gibt überhaupt keinen Gott. Zumindest hat dieser Anteil von Teilnehmerinnen und Teilnehmern einer Befragung sich aktiv dafür entschieden, nicht bzw. nicht länger Mitglied einer der beiden großen christlichen Kirchen sein zu wollen oder schließt einen zukünftigen Austritt nicht aus. Der FAZ-Autor spricht in diesem Zusammenhang von einer „Transzendenzschrumpfung“, bei der religiöse Fragen aus dem persönlichen Horizont zu verschwinden drohen, und nennt als einen Grund dafür das wachsende Orientierungsbedürfnis der Menschen an der „Wissenschaft“, mit der wir uns alles erklären können. Aber können wir uns alles erklären? Und geben uns diese (fehlenden)Erklärungen den Halt, den wir in herausfordernden Situationen brauchen? Ich möchte mich mit euch in dieser Podcastfolge fragen: Wie kann ich heutzutage und hierzulande noch glauben und mich in Beziehung fühlen zu etwas, das wir Gott nennen? Wie kann ich mich diesem Gott nähern, wenn ich mich doch in Distanz empfinde – und sei es zu dem Gott der Kirche, der ich selbst angehöre? Die Antwort, die der katholische Theologe Karl Rahner (1904–1984) gibt, lautet: Transzendenz gehört zum Wesen des Menschen. Wir Menschen sind als nach uns selbst fragende Wesen mit allem, was wir tun und versuchen, weil wir unsere Existenz ergründen und verstehen wollen, auf das Absolute, auf Gott hin ausgerichtet. Dieses Wesensmerkmal charakterisiert uns Menschen allesamt. Atheisten, Agnostiker und Andersglaubende sind nach Rahners These in diese Gottesbeziehung gleichermaßen mithineingenommen, wie kann das sein? Und wäre andererseits nach Rahner eine „Transzendenzschrumpfung“, wie sie aktuell befürchtet wird, überhaupt denkbar? Denn das würde ja das Verschwinden eines nach Rahner ganz entscheidenden menschlichen Wesensmerkmals bedeuten. Ich wünsche dir viel Spaß mit der neuen Folge und du kannst, wenn dich das Thema tiefer interessiert, die Hausarbeit zu diesen Gedanken nochmal im Detail auf meiner Webseite nachlesen. Die Podcastfolge findest du überall, wo es Podcasts gibt.    --- Anmeldung zum Live-Training: „Selbstcoaching-Werkzeuge“ Ein KOSTENLOSER Vertiefungsabend zu den Werkzeugen des Selbstcoachings und wie diese leistungsstarken Werkzeuge für dauerhafte Veränderungen eingesetzt werden können. Melde dich hier an, um am 30.10.2024 um 20 Uhr live dabei zu sein: https://www.karlajohannaschaeffer.com/live-training   Hausarbeit „Wie kann der Mensch um seine Gottesbeziehung wissen“ nachlesen auf: https://www.karlajohannaschaeffer.com/gottesbeziehung-karl-rahner

Ryan Duns, SJ works at the intersection of philosophy and systematic theology. He has published on Karl Rahner, Jean-Luc Marion, René Girard, and his most recent work has involved a sustained engagement with William Desmond's metaphysics. His dissertation, “Spiritual Exercises for a Secular Age? William Desmond's Theological Achievement” argued that, when read as a form of spiritual exercise (Pierre Hadot), Desmond's philosophy can re-awaken a sense of the Transcendent. Now available in updated form as a book, Spiritual Exercises for a Secular Age: Desmond and the Quest for God. https://www.youtube.com/@RyanDunsSJ On the Monstrosity of Christ - Theopolis Institute Amazon.co.uk Fr. Ryan G. Duns, SJ (@DunsSj) / X

Wie beten wir? Was bedeutet beten genau und wie kann es gelingen, wenn wir noch keine Übung haben? Ich möchte in dieser Folge einen schönen Text von Karl Rahner mit euch teilen. Karl Rahner wird bis heute als einer der wichtigsten Theologen des 20. Jahrhunderts rezipiert, nicht zuletzt, weil er das Hingewendetsein des Menschen zu Gott ins Zentrum seiner Reflexionen gestellt hat und darin bleibende Pionierarbeit geleistet hat. Wie ich im Podcast und mit euren Rückmeldungen und in Gesprächen mit euch immer wieder merke, ist das Interesse groß, über den Halt und das Eingebettetsein in etwas Größeres, in das Geheimnis Gottes, nachzudenken, darüber zu sprechen und Impulse zu bekommen, wie wir einen zeitgemäßen Zugang dazu bekommen können.   Mit dieser Folge möchte ich ein kurzes Kapitel aus Karl Rahners Buch „Von der Not und dem Segen des Gebets“ vorlesen und hoffe, dass euch seine Gedanken so viel zu sagen haben, wie mir. Du findest die Folge überall dort, wo es Podcasts gibt!   Meine Links: Coaching - Einzelsitzungen: Möchtest du etwas in deinem Leben verändern? Ein Ziel finden und es erreichen? Oder lernen, anders mit dir und den Menschen um dich herum in Kontakt zu kommen? Hier findest du alle Informationen und den Weg zur Beratung/Coaching: https://www.karlajohannaschaeffer.com/beratung-einzelsitzungen Erlernen der TRE Methode (Tension & Trauma Releasing Exercises - neurogenes Zittern) zum Stressabbau im Einzelcoaching (1:1): https://www.karlajohannaschaeffer.com/angebot-angstbewaeltigung Teilnahme am Gruppenkurs zur Einführung in das neurogene Zittern: https://www.karlajohannaschaeffer.com/gruppenkurs-masterclass Auf meiner Webseite kannst du dir für den Einstieg ebenfalls 12 kostenlose Tipps herunterladen, die jeder kennen sollte, der mit starkem Stress, Angst oder Panik kämpft. (In der Fußleiste der Seite www.karlajohannaschaeffer.com per Download).

Karl Rahner, der vielleicht bedeutendste katholische Theologe des 20. Jahrhunderts, hat heute 40. Todestag, erzählt die Theologin und Germanistin Mirja Kutzer. Gestaltung: Alexandra Mantler – Eine Eigenproduktion des ORF, gesendet in Ö1 am 30. 03. 2024

Main, Andreas www.deutschlandfunk.de, Tag für Tag

In this episode William speaks with Dr Eleanor McLaughlin about Bonhoeffer's concept of Unconscious Christianity and Eleanor's book Unconscious Christianity in Dietrich Bonhoeffer's Late Theology. They discuss the differences between this and Bonhoeffer's religionless Christianity, compare unconscious Christianity with Karl Rahner's anonymous Christianity, and explore some of the dangers that come with categorising others as unconscious Christians.  You can buy Eleanor's book ⁠here⁠. Find more on Project Bonhoeffer ⁠here⁠. Contact Eleanor ⁠here⁠. Connect with SCM on: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠X⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TikTok⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠

Pour compléter nos émissions d'introduction aux grands théologiens contemporains, c'est un numéro très pédagogique que vous propose La Foi prise au mot. Il vous permettra de découvrir la pensée de l'un des plus grands théologiens du 20e siècle : Karl Barth. Théologien réformé suisse, cité régulièrement par les catholiques, il fut en dialogues avec les grands théologiens catholiques allemands du 20e siècle : Karl Rahner, Hans-Urs von Balthasar et Joseph Ratzinger. C'est certainement celui qui nous a fait comprendre l'importance d'une dogmatique adaptée au contexte historique et ecclésiale, ainsi que le caractère vital d'une démarche oecuménique quand on est théologien. Il fut aussi l'auteur d'une monumentale Kirchliche Dogmatik, une dogmatique ecclésiale ou une dogmatique pour l'Église, une oeuvre majeure pour la théologie actuelle. Deux invités vont nous permettre d'entrer dans cette théologie si importante : Christophe Chalamet qui enseigne la théologie systématique à la Faculté de théologie de l'Université de Genève, et Anthony Feneuil, Maître de conférences au département de théologie de l'Université de Lorraine, Docteur en philosophie et théologie, directeur de la revue ThéoRèmes.

Karl Rahner war einer der bedeutendsten Theologen des 20. Jahrhunderts. Er beeinflusste das Zweite Vatikanische Konzil und kritisierte Fehlentwicklungen in der katholischen Kirche. Vor 120 Jahren kam er in Freiburg im Breisgau zur Welt. Main, Andreas www.deutschlandfunk.de, Kalenderblatt

It's hard to know where to start an interview with Jesuit Fr. Leo O'Donovan. At 89 years old, Fr. O'Donovan's could boast a hefty list of accomplishments and accolades—though he's not much interested in bragging. A theologian by training, he studied under the prominent Jesuit Fr. Karl Rahner in Munich, where O'Donovan's own body of work would eventually earn him The Knight Commanders Cross of the Order of Merit, with Star, of the Federal Republic of Germany. For over a decade, Fr. O'Donovan served as president of Georgetown University. He also served on the board of the Walt Disney Company and the National Council on the Arts. Through his many leadership positions, he has become friends with global leaders such as German Chancellor Helmut Kohl, Former U.S. Secretary of State Madeline Albright, and President Joe Biden—to name a few. Contrary to what his impressive CV might imply, Fr. O'Donovan is easy to talk to. He's an eager storyteller, drawn to engaging people, whether that be his first-grade teacher, a Dominican nun, or his mentor Karl Rahner. For the last eight years, Fr. O'Donovan has served as the director of mission for the Jesuit Refugee Service in the U.S, a position which he calls “an incredible privilege.” Our conversation covers all this and more. +++++++++++++++++++++++++++++++++++++ Learn more about the Jesuit Refugee Service at jrsusa.org This episode was produced and edited by MegAnne Liebsch

What is theology? How did the theological methods of Karl Barth and Fr. Karl Rahner differ from the scholastics and neo-scholastics? What is a mystery and what is its role in theology? Can theology make progress and how does that work? Fr. Thomas Joseph White O.P. joins the show to discuss these topics. https://www.classicaltheism.com/support

Francesco Cosentino"Ricominciare"Parole buone per il nostro tempoEdizioni San Paolowww.edizionisanpaolo.itPuò succedere che la vita si spenga, che i sogni si frantumino sotto il duro peso della realtà, che le attese e le speranze cedano il posto alla delusione. Accade dentro di noi, ma anche nella realtà che ci circonda: viviamo tempi incerti, segnati dalla stanchezza, dalla sfiducia, dalla paura di guardare avanti. Eppure, quando ci manca il coraggio di “provarci ancora”, la fede cristiana ha un messaggio per noi: si può ricominciare sempre. E abbiamo bisogno di “parole buone” che ci ricordino la promessa di Gesù: nella notte dello smarrimento e dell'attesa, mentre le luci dell'alba tardano ad arrivare, Dio ti aspetta sempre sulle rive della vita. Restare svegli è tutto. Infrangere la notte si può. E ricominciare è possibile sempre. Un volume pieno di speranza, con ottimi spunti di riflessione a partire da alcune pagine del Vangelo, per trovare il coraggio di superare questi tempi difficili.Ascolta la conversazione con Francesco CosentinoFrancesco Cosentino è docente di teologia presso la Pontificia Università Gregoriana e lavora presso la Segreteria di Stato, in Vaticano. È autore di diversi saggi e contributi teologici riguardanti la relazione tra cristianesimo, postmodernità e indifferenza religiosa, con un'attenzione particolare al tema delle false immagini di Dio. Per San Paolo ha pubblicato Sui sentieri di Dio. Mappe della nuova evangelizzazione (2012) e Dio ai confini. La rivelazione di Dio nel tempo dell'irrilevanza cristiana (2022), mentre per Cittadella ha pubblicato Incredulità (2017). Di recente ha pubblicato per Dehoniane Non è quel che credi. Liberarsi dalle false immagini di Dio (2019) e Quando finisce la notte. Credere dopo la crisi (2021).Francesco Cosentino"Dio ai confini"Edizioni San PaoloCom'è possibile fare esperienza del Dio che si è rivelato in Gesù? Questa domanda, che Karl Rahner considerava fondamentale, ritorna oggi di grande attualità. Il mondo occidentale, infatti, da lungo tempo ha messo Dio “ai confini”, relegandolo ai margini della vita e costringendo la fede cristiana all'irrilevanza. Tuttavia, è la stessa rivelazione di Dio che ci situa lungo il confine. In Gesù, Dio si manifesta infatti come Colui che si coinvolge nella vicenda umana, “lasciando” i cieli per varcare la soglia della storia; così, Egli abita il confine tra il divino e l'umano, accogliendo in sé le frontiere più fragili dell'esistenza, spesso segnate dalla povertà e dalla sofferenza. Il presente volume si preoccupa allora di offrire una riflessione iniziale sulla Rivelazione, sugli sviluppi che hanno portato fino al Concilio Vaticano II e sui principali modelli di teologia della rivelazione del Novecento; al contempo, mette a fuoco una “teologia dei confini”, che assume una prospettiva ospitale e dialogica rispetto alle sfide del nostro tempo, capace di generare approcci, visioni e pratiche credenti che aprono la via verso il “Dio senza confini” della rivelazione cristiana.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/show/tracce-di-il-posto-delle-parole_1/support.Questo show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement

Isaiah 53 draws us into a vivid prophetic portrayal of a suffering servant whose sacrificial journey brings spiritual healing and redemption to humanity. Where are you? What are you going through? If you are asking why God is taking so long to fix things or you’re hanging on by a thread, remember there is a God named Jesus, who saw the suffering of the world and didn’t abandon us, but stepped in so that by his wounds, our wounds will be healed. References: "Life is much, much more trying than we publicly acknowledge." Alan Noble “We come to understand that here, in this life, all symphonies remain unfinished.” Karl Rahner

Isaiah 53 draws us into a vivid prophetic portrayal of a suffering servant whose sacrificial journey brings spiritual healing and redemption to humanity. Where are you? What are you going through? If you are asking why God is taking so long to fix things or you’re hanging on by a thread, remember there is a God named Jesus, who saw the suffering of the world and didn’t abandon us, but stepped in so that by his wounds, our wounds will be healed. References: "Life is much, much more trying than we publicly acknowledge." Alan Noble “We come to understand that here, in this life, all symphonies remain unfinished.” Karl Rahner

Isaiah 53 draws us into a vivid prophetic portrayal of a suffering servant whose sacrificial journey brings spiritual healing and redemption to humanity. Where are you? What are you going through? If you are asking why God is taking so long to fix things or you’re hanging on by a thread, remember there is a God named Jesus, who saw the suffering of the world and didn’t abandon us, but stepped in so that by his wounds, our wounds will be healed. References: "Life is much, much more trying than we publicly acknowledge." Alan Noble “We come to understand that here, in this life, all symphonies remain unfinished.” Karl Rahner

Isaiah 53 draws us into a vivid prophetic portrayal of a suffering servant whose sacrificial journey brings spiritual healing and redemption to humanity. Where are you? What are you going through? If you are asking why God is taking so long to fix things or you’re hanging on by a thread, remember there is a God named Jesus, who saw the suffering of the world and didn’t abandon us, but stepped in so that by his wounds, our wounds will be healed. References: "Life is much, much more trying than we publicly acknowledge." Alan Noble “We come to understand that here, in this life, all symphonies remain unfinished.” Karl Rahner

The Bulgakov Booth is a four-part series of interviews on the Russian priest and theologian, Sergius Bulgakov (1871–1944). The interviews here will explore the many intellectual twists and turns in Bulgakov's biography as well as some key themes in his writings. Jordan Daniel Wood earned his PhD in theology from Boston College in 2019 and published a book with University of Notre Dame Press entitled The Whole Mystery of Christ: Creation as Incarnation in Maximus Confessor (2022). He is also a stay-at-home father of four girls. PODCAST LINKS: Jordan's academia.edu page: https://bc.academia.edu/JordanWood Jordan's Twitter: https://twitter.com/JordanW41069857 CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ SOURCES MENTIONED: Bulgakov, Sergius. The Bride of the Lamb. ———. The Lamb of God. ———. Sergii Bulgakov: Towards a Russian Political Theology. ———. The Sophiology of Death: Essays on Eschatology: Personal, Political, Universal. ———. The Tragedy of Philosophy (Philosophy and Dogma). Daley, Brian E., SJ. God Visible: Patristic Christology Reconsidered. Dei Verbum: Dogmatic Constitution on Divine Revelation. de Lubac, Henri. The Religion of Teilhard de Chardin. John Paul II, Pope. Fides et ratio. Kant, Immanuel. Critique of Judgment. ———. Critique of Practical Reason. ———. Critique of Pure Reason. Kaplan, Grant. Faith and Reason through Christian History: A Theological Essay. Marcel, Gabriel. Creative Fidelity. Plato. Parmenides. Rahner, Karl. Faith in a Wintry Season: Conversations and Interviews with Karl Rahner in the Last Years of His Life.  ———. The Trinity. Slesinski, Robert F. The Theology of Sergius Bulgakov. Unitatis Redintegratio: Decree on Ecumenism. von Balthasar, Hans Urs. Dare We Hope That All Men Be Saved?: with “A Short Discourse on Hell.” ———. The Theology of Karl Barth. Wood, Jordan Daniel. “The Lively God of Sergius Bulgakov: Reflections on The Sophiology of Death.” OUTLINE: NEED TO ADJUST TIME STAMPS AFTER INTRO IS RECORDED (00:00) – Maximus Confessor, Friedrich Schelling, Sergius Bulgakov (06:31) – Roundtable: Bulgakov, Augustine, Aquinas, Hegel (10:56) – Incarnation as repair vs. Incarnation as disclosure (21:24) – Bulgakov: alive to God, alive to the world (30:00) – Key themes: antinomy and synthesis (37:50) – What the Western traditions can learn from Bulgakov (44:00) – The particularization of the universal (49:15) – Creative distance (from Europe) and creative fidelity (to the church) (57:30) – Bulgakov's ecumenism (01:00:13) – The Sophiology of Death (01:06:42) – Two approaches to Sophia (01:20:36) – The One and the Many (01:31:09) – The influence of German Idealism (01:33:48) – Bulgakov and universalism

...and by the way, follow us on Instagram! Aubrey and Brian talk about which platforms they wish they could give up and why, the pastor in Taiwan who used ChatGPT for six months in his sermon prep (and found it really helpful), and idioms from around the world. They also ponder a quote from Jesuit priest and theologian Karl Rahner: "The Christian of the future will be a mystic or will not exist at all." What do you think? Follow The Common Good on Facebook, Twitter and Instagram Hosted by Aubrey Sampson and Brian From Produced by Laura Finch and Keith ConradSee omnystudio.com/listener for privacy information.

Jordan Daniel Wood is a Catholic theologian and stay-at-home dad of four young daughters. He holds a PhD in Historical Theology from Boston College. I have talked with him before with John Vervaeke, and Nathan Hile. We talk mostly about his book "The Whole Mystery of Christ" and Maximus the Confessor. We also mention Hans Urs von Balthasar, Friedrich Nietzsche, Barton Stone, Alexander Campbell, John Piper, Tim Keller, NT Wright, Marcion, Origen of Alexandria, Athanasius of Alexandria, Augustine of Hippo, Fr John Behr, Ralph Waldo Emerson, Thomas Aquinas, Gregory of Nazianzus, Gregory of Nyssa, Evagrius Ponticus, Josephus, Hillary of Poitiers, Cyril of Alexandria, Dionysius the Areopagite, Karl Rahner, Friedrich Wilhelm Joseph Schelling, Nestorius, and many more. The Book "The Whole Mystery of Christ" : https://www.amazon.com/Whole-Mystery-Christ-Incarnation-Confessor/dp/0268203474 Our previous conversation on Grail Country: https://www.youtube.com/watch?v=qjyz-HwQM10

David presents and assesses three perspectives on the relation between ideology and Christianity from the French Marxist philosopher Louis Althusser, the German theologian Karl Rahner, SJ, and the Spanish-born Salvadoran philosopher and theologian Ignacio Ellacuría, SJ.Main texts:"Ideology and Ideological State Apparatuses" (1970) by Louis Althusserhttps://www.marxists.org/reference/archive/althusser/1970/ideology.htm"Is Christianity an ideology?" (1965) by Karl Rahnerhttps://concilium-vatican2.org/en/issues/Ignacio Ellacuria: Essays on History, Liberation, and Salvation (2013) by Michael E. Leehttps://orbisbooks.com/products/ignacio-ellacuriaMusic:"Los molinos" by Adam Drake and Tom Jenkins"Azure Sky" by Terry Devine-King and Adam DrakeObtained via subscription to Audio Network

Ryan Duns is a Jesuit Priest who works at the intersection of philosophy and systematic theology. He has published on Karl Rahner, Jean-Luc Marion, René Girard, in this episode we discuss the overlap between theology and horror. --- Become part of the Hermitix community: Hermitix Twitter - https://twitter.com/Hermitixpodcast Support Hermitix: Patreon - https://www.patreon.com/hermitix Donations: - https://www.paypal.me/hermitixpod Hermitix Merchandise - http://teespring.com/stores/hermitix-2 Bitcoin Donation Address: 3LAGEKBXEuE2pgc4oubExGTWtrKPuXDDLK Ethereum Donation Address: 0x31e2a4a31B8563B8d238eC086daE9B75a00D9E74

Annie Selak (she/her/hers) is a systematic theologian, specializing in the Roman Catholic Church in the United States. She earned her Ph.D. from Boston College, and is also a proud graduate of the Jesuit School of Theology at Berkeley (M.Div) and Santa Clara University (BA, BS). Dr. Selak's dissertation, "Toward an Ecclesial Vision in the Shadow of Wounds," examined the wounds of racism and sexism in the Roman Catholic Church utilizing contemporary trauma theory and the ecclesiology of Karl Rahner. Her work has been featured in Modern Theology, Journal of Catholic Social Thought, Washington Post, America, and Commonweal. Dr. Selak currently serves as Associate Director of the Women's Center at Georgetown University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Theologe und Weggefährte von Karl Rahner blickt auf Leben und Werk des bedeutenden Jesuiten zwischen denkerischem Aufbruch und selbstverständlicher Kirchlichkeit. Manches seiner Zitate ist auch heute noch brandaktuell.

Karl Rahner (1904-1984), un des plus grands théologiens du XXe siècle, a exercé une certaine influence sur le concile Vatican II. Le Jésuite allemand a eu en effet la conviction, assez nouvelle alors, de l'historicité du message évangélique et de la foi chrétienne. Il a réfléchi avec rigueur et liberté, tout en restant fidèle à la Tradition, à ce qu'est vraiment la Révélation et sa transmission jusqu'à aujourd'hui. Lors du Concile, il a été aussi conscient que la théologie catholique était en train de vivre un tournant majeur et qu'il lui fallait expliquer aux chrétiens ce qui était en train de se passer. Pour parler de la pensée souvent complexe de ce théologien, Régis Burnet reçoit le Père Vincent Holzer et Olivier Riaudel.

Karl Rahner (1904-1984), un des plus grands théologiens du XXe siècle, a exercé une certaine influence sur le concile Vatican II. Le Jésuite allemand a eu en effet la conviction, assez nouvelle alors, de l'historicité du message évangélique et de la foi chrétienne. Il a réfléchi avec rigueur et liberté, tout en restant fidèle à la Tradition, à ce qu'est vraiment la Révélation et sa transmission jusqu'à aujourd'hui. Lors du Concile, il a été aussi conscient que la théologie catholique était en train de vivre un tournant majeur et qu'il lui fallait expliquer aux chrétiens ce qui était en train de se passer. Pour parler de la pensée souvent complexe de ce théologien, Régis Burnet reçoit le Père Vincent Holzer et Olivier Riaudel.

This week's episode is special. "Christians of History" has returned with a new format. The guys recently received a few emails from a listener who suggested more conversations on Catholicism and those within it. This episode explores the life and work of perhaps the most prominent Catholic Theologian of the 20th Century, Karl Rahner.   Find us on: Email: doxologypodcast@gmail.com Twitter: @doxologypodcast Instagram: @doxologypodcast

This episode features commentary on Karl Rahner's 1976 book Foundations of Christian Faith: An Introduction to the Idea of Christianity, with special attention to his theology of mystery and Incarnation. To explore Rahner's Foundations of Christian Faith further, visit: https://www.amazon.com/Foundations-Christian-Faith-Introduction-Christianity/dp/0824505239/ref=sr_1_7?crid=29WOSDGVPKOW2&keywords=karl+rahner&qid=1657155660&sprefix=karl+rahner%2Caps%2C95&sr=8-7 For more rich content in Catholic theology, philosophy and spirituality, visit https://www.myinteriorcastle.com Follow us on Social Media- Facebook at "Donald Wallenfang" Twitter- @septimasmoradas Instagram- myinteriorcastle313 YouTube- "Donald Wallenfang"

In the 1960's, Jesuit priest Karl Rahner made a bold claim about the future of faith. "The Christian of the future will either be a mystic, or nothing at all." Who could have guessed that sixty years later the deconstruction community would turn his statement into reality through the modern pursuit of mysticism. Apologetic, rational, belief-based Christianity can only get you so far. In fact, in many ways it's gotten us into the mess we are in today. It could very well be true that the most necessary step you make during your deconstruction journey is to move from thinking the 'right' things about God to knowing God through intimate experiences. Modern mystic Thomas Keating describes this process as going inside yourself to find what is true. It is a way of knowing that begins with unknowing, a way of understanding that involves not just your mind, but your whole self. In this, our 50th episode, we talk with author and mystic Kevin Sweeney about his path out of rational, apologetic faith and into the ancient tradition of Christian mysticism. Through formative practices like meditation, mindfulness, and centering prayer, Kevin charts a path for many of us to follow as we take the necessary step out of evangelicalism into a more freer, experiential faith. Father Richard Rohr describes a mystic as someone who has moved from mere belief to actual inner experience with God. This introductory conversation about Christian mysticism invites all of us into a deeper stream of spirituality. Plus, we discuss the formative practices you will need to facilitate inner transformation, a transformation from someone who thinks about God to someone who finds their entire being already in God. BioMystics are not just a thing of the past. We all can embrace the mystery of God and the way of Christ in the world today. Kevin Sweeney, a pastor in Honolulu with his wife Christine, is here to share his journey within mysticism. He shares his journey of releasing ego, surrendering into God's love, and embracing the wild journey life truly is. Kevin also shares about his new, forthcoming book, “The Making of a Mystic: My Journey with Mushrooms, My Life as a Pastor, and Why It's Okay For Everyone to Relax,” which comes out on May 31st.Kevin Sweeney is co-founder and lead pastor of Imagine Church—an urban church in Honolulu that is welcoming of all people, sees imagination as the key to the future, chooses authenticity over performance, substance over hype, and quality over quantity. He is the host of podcast “The Church Needs Therapy” and is the author of the forthcoming books, “The Making of a Mystic: My Journey with Mushrooms, My Life as a Pastor, and Why It's Okay For Everyone to Relax,” out on May 31st, and “The Joy of Letting Go” which will be out in January 2023. Both on Quoir Publishing. He lives In Honolulu with his wife and co-founder of Imagine, Christine, and their two kids, True and Mikayla.Quotables“There is a difference between spiritual intelligence and spiritual experience.”“Spiritual intelligence is what you believe about God, but spiritual experience is direct, first-person experience of God.”“Spiritual experience is the connection and the union with God.”“Spiritual experience is about waking up…For me a transformative faith is not primarily about believing what is right it is about tasting what is good.”“You can be less certain and more free.”If you enjoyed this episode, please leave us a rating and a review

This lecture was given on February 27, 2022 at Cedarbrake Renewal Center as part of the Second Annual Texas Student Retreat: "The Meaning of Death and Eternal Life." For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Fr. Corbett grew up in Columbus, Ohio, and came to know the Dominicans through family members in the Order, through St. Patrick's Parish, and through attending Providence College, from which he graduated in 1973 with a B.A. in Political Science. Fr. Corbett joined the Dominicans in the summer of 1974 and was ordained a priest on May 12th, 1980. He completed his Licentiate in Sacred Theology in 1981 and began to teach moral theology as well as the Development of Western Civilization at Providence College. Three years later he began his doctoral studies under Servais Pinckaers, O.P., at the University of Fribourg in Switzerland and was awarded his Ph.D. after completing his dissertation on the theology of virtue in the thought of Thomas Aquinas. Fr. Corbett was appointed to the Faculty of the Pontifical College Josephinum in Columbus, Ohio, in 1991, and spent the next seven years teaching various courses in moral theology, as well as offering retreats, spiritual direction, and personal formation for seminarians.

In this video, Father Jenkins and Thomas Naegele begin with sad news: On the day of the recording, the Feast Day of Our Lady of Good Counsel, Fr. Dolan passed away; Fr. Cekada passed away in 2020; please pray for these priests. Father then addresses the following viewer questions: Is it sinful to speak negatively about politicians?; the sins of detraction (telling secret faults) and calumny (slander) can be mortally sinful; obligations of justice and charity; the character of a politician is of public concern; revealing others' faults out of necessity; the right to know others' faults; example — mortally sinful not to reveal to the priests an impediment to marriage; the obligation to reveal faults of politicians; requirements of evidence; motivations of malice. In the crucifixion, did our Lord bear the Father's wrath or Satan's wrath?; the Father's love for the Son and for us; the Son's love for the Father and for us; our Lord did take upon Himself God's wrath, but this is not to be understood in the Lutheran sense; the Father's love for His Son, even as man; Christ's devotion to the Father's will, as man; Christ paid the price for our guilt; God hates sin because it is contrary to His love; we must hate sin out of love for God; mortal sin — ordering God out of the soul for the love of a creature; those who love God hate sin; the wrath of Satan who knew the promise of a redeemer and the threat to his dominion; Satan in the desert — “if you are the Son of God …”; Satan blinded by malice; tormenting our Lord in the garden. Did God will Judas to betray our Lord?; nothing can happen without God's consent; God gives existence to all that exists; God's absolute will and conditioned will; God's designed will and resigned will; God can cause evil and sin to result in a greater good; St. Augustine — felix culpa; God's infinite power to bring about good; Judas' responsibility; Pilate's responsibility; the Old Law imperfect — why?; the wrath of the people against Moses and the wrath of the pharisees against our Lord. Was Benedict XVI's assassination prophesied in the 3rd secret of Fatima?; Karl Rahner — leading modernist in Vatican II and Joseph Ratzinger Rahner's protégé; Ratzinger seems conservative only by comparison; can a person hold to Modernism and be a Catholic?; the assassination prophecy genuinely part of the 3rd secret?; the Great Apostasy; Ratzinger supports Francis; grasping for explanations of the current crisis; the devil using controversies to distract the faithful; the main issue — follow tradition; real Mass, real sacraments, real priests; legitimate to ask whether Francis is really the pope; not legitimate to bind the consciences of others. Can tap water be added to holy water?; depends upon how much; the custom; divine grace cannot be diluted. And finally, a warning about U.N. vote on amendments that would obligate the U.S.A. to the World Health Organization; pray and be faithful to Christ the King, who has absolute VETO power; pray the litanies of the Holy Name, of Mary, and of St. Joseph; our Lady — health of the sick; trials permitted for the manifestation of the power of God. This video was livestreamed on 4/26/2022.
 Please visit our website at www.wcbohio.com for our daily livestream of Holy Mass and other traditional Catholic content. May God bless you all!

There was a time, remarked twentieth century theologian Karl Rahner, when people were “full of life's joy, satisfied and carefree, and they celebrated Mardi Gras in the streets and laughed the laughter that still came from the heart.  Therefore, they could presumably experience a brief period of recollection, of contemplative seriousness, and of ascetic restraint from life's luxuries as a beneficial change from everyday life and for the good of the soul.” In such a world, Lent and Holy Week made sense. Dr. Jim Tonkowich asks, "Do they still make sense?"

This is Episode 84 of The Jesus Society Podcast. For those of us who are followers of Jesus Christ, this is a significant time of year because at this time of year, Christians celebrate the resurrection of Jesus. And because this coming Sunday is Resurrection Sunday — Easter — I want to talk again about the resurrection of Jesus. Join me today as we discuss: 1. Putting yourself in the story of Jesus' resurrection. 2. Between Friday and Sunday: The disappointment, uncertainty, fear, despair, and hopelessness of the earliest Christians. 3. How the resurrection is THE sign that God is doing something new in the world. 4. How Jesus' resurrection restores and fuels hope. 5. Becoming Resurrection People. 6. Living new-creation lives in an old world. 7. Some signposts of the New Creation. The resurrection is more than just a doctrine. It's an event and a person. With the resurrection of Jesus, a new day had dawned in the world. Karl Rahner, in his book Everyday Faith, says that “Easter is not the celebration of a past event. The alleluia is not for what was; Easter proclaims a beginning that has already decided the remotest future. The Resurrection means that the beginning of glory has already started.” And that means that God's good world, including human beings, spoiled by hostile and destructive forces, is now going to be remade. And it started when Jesus walked out of that tomb. Evil and darkness and despair do not have the last word.  The last word is  resurrection!! ______________________________ As always, we'd appreciate it if you'd tell others about the podcast. If you enjoy the show, please subscribe, rate and review us on iTunes, Spotify, Stitcher, Amazon Music, or wherever you get your podcasts. Please visit us on our Facebook page for The Jesus Society Podcast (@JesusSocietyPodcast). And check out our website — https://thejesussociety.com/. You can also find episodes of The Jesus Society podcast onto YouTube (https://www.youtube.com/channel/UCEy1ppP5RWd3jXPc6bI6WuQ/) and Odysee (https://odysee.com/@TheJesusSocietyPodcast:6). If you search for The Jesus Society Podcast on either YouTube or Odysee, you'll find us. And, if you'd like to support the show and our related ministry, click on the “Support TJS” link on the Jesus Society website to find out how (https://thejesussociety.com/). Thanks for listening! And remember, you are greatly loved. Music and audio production by Nathan Longwell Music  _______________________ Resources for Today's Show: 1. Justice in the Kingdom of God (https://thejesussociety.com/2020/06/20/justice-in-the-kingdom-of-god/)

What does it mean to be a theologian, and how does it relate to the everyday faith of the Church? What is a wise theological response to the problem of evil? How can we approach suffering without denying it on the one hand, or sacralising it on the other? How might Julian of Norwich help us hold together our unanswered questions with hope for God's unimaginable future? What's wrong with thinking of the doctrine of the Trinity as a tool for solving practical problems, and what then is the doctrine of the Trinity for? How can an apophatic approach help theology know its limits? In today's show we are talking to Karen Kilby. Karen is the Bede Professor of Catholic Theology at Durham University and is one of the world's leading systematic theologians. She has written numerous books and articles on a wide range of topics including the Trinity, suffering, apophatic theology, and the major Catholic theologians Karl Rahner and Hans Urs von Balthasar, as well as the medieval theologian Julian of Norwich. Her 2020 book God, Evil and the Limits of Theology was published with Bloomsbury and collects a number of seminal essays published over the last two decades. 

Ryan Duns is a Jesuit Priest works at the intersection of philosophy and systematic theology. He has published on Karl Rahner, Jean-Luc Marion, René Girard, in this episode we discuss his book Spiritual Exercises for a Secular Age: Desmond and the Quest for God, alongside discussions on the philosophy of horror, language, William Desmond, Charles Taylor and more. Ryan's book: https://www.amazon.co.uk/Spiritual-Exercises-Secular-Age-Desmond/dp/0268108137 --- Become part of the Hermitix community: Hermitix Twitter - https://twitter.com/Hermitixpodcast Support Hermitix: Patreon - https://www.patreon.com/hermitix Donations: - https://www.paypal.me/hermitixpod Hermitix Merchandise - http://teespring.com/stores/hermitix-2 Bitcoin Donation Address: 3LAGEKBXEuE2pgc4oubExGTWtrKPuXDDLK Ethereum Donation Address: 0x31e2a4a31B8563B8d238eC086daE9B75a00D9E74

“O Lord, our Lord, how awesome is your name through all the earth! I will sing of your majesty above the heavens with the mouths of babes and infants. – Psalm 8:2-3a   “If we let ourselves become involved in the Word of God with children, we, too, can discover some fundamental values of the religious life.” – Sofia Cavalletti (Journals, Winter 1985)   “We do not lose childhood as that which recedes ever further into our past, that which remains behind as we advance forward in time, but rather we go toward it as that which has been achieved in time and redeemed forever in time. We only become the children whom we were because we gather up time – and in this our childhood too – into eternity.  Throughout our entire life span… childhood may always remain open.  And we may still have to go on living through our own childhood in our life taken as a whole because it always remains an open question for us.”  Karl Rahner, “Ideas for a Theology of Childhood,” Theological Investigations, vol. 8     Ann Garrido joins us on the podcast today to speak about her new book Preaching With Children.  Preaching in congregations with many children is one of the most difficult challenges many preachers face. Whether you are a priest, deacon, catechist, or prayer leader, this book offers practical help in crafting specific homilies for children. Drawing on insights gleaned within the Catechesis of the Good Shepherd, Garrido helps preachers understand key characteristics of childhood and children's spirituality and presents ways to reflect on Scripture through the lens of the young child. Preachers will discover that they are preaching with children, rather than preaching to them.   Ann Garrido is associate professor of homiletics at Aquinas Institute of Theology in St. Louis, MO and founding director of the school's Master of Arts in Pastoral Studies program with an emphasis on the Catechesis of the Good Shepherd (MAPS-CGS).  She has served as a catechist with children ages 3-12 since 1996. Ann is also a formation leader with the U.S Association of the Catechesis of the Good Shepherd for twenty-one years and a member of the association's formation committee.  She is the author of eight books, including Mustard Seed Preaching (LTP, 2003) and A Year with Sofia Cavalletti (LTP, 2017).   Garrido, Ann Preaching with Children https://app.etapestry.com/cart/CatechesisGoodShepherd/default/item.php?ref=628.0.1868585202    Garrido, Ann. A Year with Sofia Cavalletti (Chicago: LTP, 2018) https://app.etapestry.com/cart/CatechesisGoodShepherd/default/item.php?ref=628.0.449202187   Garrido, Ann. Let's Talk about Truth (ND: Ave Maria Press, 2020) http://anngarrido.com/writing   Ann Garrido's personal website: https://anngarrido.com/     Learn more about the Catechesis of the Good Shepherd at www.cgsusa.org   Follow us on Social Media- Facebook at “The United States Association of the Catechesis of the Good Shepherd” Instagram-  cgsusa Twitter- @cgsusa Pinterest- Natl Assoc of Catechesis of the Good Shepherd USA YouTube- oneofhisheep  

Silence from God is one of the most jarring parts of faith. But what if that silence is part of what enables us to know God in a fuller way? What if silence somehow leads us forward toward God, not further away?

Ryan G. Duns, SJ, is a Jesuit priest and an assistant professor of theology at Marquette University. His locates his work the intersection of philosophy and systematic theology and is interested in regarding theology as practice or "way of life." He has published on Karl Rahner, Jean-Luc Marion, René Girard, and his most recent work has involved a sustained engagement with William Desmond's metaphysics. His monograph “Spiritual Exercises for a Secular Age: Desmond and the Quest for God" argues that, when read as a form of spiritual exercise (Pierre Hadot), Desmond's philosophy can re-awaken a sense of the Transcendent. In the conversation we discuss... the possibility of a return to Narnia problems with cranky Thomism what is happening in the cultural fascination with Zombies 5 Commandments for doing Metaphysics... after the death of Metaphysics Want to read a summary of the book and see some stellar scholars engage it? Head over here to the Syndicate consortium. Sacramental hermenutics how spiritual formation is like karaoke & why you don't have to be Bob Dylan there's a little bit of Susan Boyle in each of us Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Audiolibro de la obra "Palabras al silencio" , escrito por el teólogo alemán Karl Rahner. Este teólogo fue una de las principales figuras del Concilio Vaticano II, aportando una corriente renovadora dentro de la Iglesia Católica.

Catholic theologian Karl Rahner said that the Christian of the future will be a mystic, or nothing at all. Could mysticism save Christianity? Could contemplative spirituality give the church back its life? Could it be a lifeline for those who've left the church but retain their faith? These are the questions I pursued with art educator, writer, and contemplative Arthur Aghajanian. His spiritual path of non-dualistic thinking and Eastern meditation eventually led him back to the deep, nourishing Oneness that flowed beneath the church's divisive beliefs and tired rituals, where the wisdom teachings of Jesus resound. It gives us pause (in good contemplative form), and it gives us hope. Arthur's Web Site (including his art essays): https://www.imageandfaith.comAbout Contemplatives in Conversation (CIC): https://contemplativewriter.wixsite.com/contemplative/contemplativesMeditation Chapel (online home to CIC): https://meditationchapel.org

Sign-up for my free 20 day devotional, The Word Before Work Foundations, at http://TWBWFoundations.com To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,' “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” (Genesis 3:17-19)We're in a series exploring 5 biblical truths about time and productivity. Last week, we saw Truth #1: That our longing for timelessness is good and God-given. Today's passage reveals Truth #2: That while we still long for timelessness, sin has ensured we will all die with unfinished work.When sin entered the world, death was ushered in alongside it. Human beings, who were created to be immortal, became mortal. Work, which was created to be good, became difficult. Time, which was created to be infinite, became finite. In short, sin has ensured that nobody will ever finish the work they envision completing in their lifetime. Karl Rahner, a prominent twentieth-century theologian, said it this way: “In the torment of the insufficiency of everything attainable, we learn that ultimately in this world there is no finished symphony.”Haunting, depressing, and so so true. We will all die with unfinished symphonies. Our to-do lists will never be completed. There will always be a gap between what we can imagine accomplishing in this life and what we can actually get done. Quite an encouraging devotional, huh? But don't quit this series just yet! I promise great hope is right around the corner, but we have to start here because our grieving over the finiteness of time is the clue that gets us to that hope. How so? C.S. Lewis answered that question when he famously said, “If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.”So, if we long to accomplish more than what sin will allow us to in one lifetime, it's logical to assume that we were made for a different, timeless story. And that is precisely what the Christian narrative is all about—that while it may appear that we will all die with unfinished symphonies, ultimately this is just an illusion as “God is able to bring eternal results from our time-bound efforts” (to yet again quote Jen Wilkin). That is the hope we will turn to next week!

Sign-up for my free 20 day devotional, The Word Before Work Foundations, at http://TWBWFoundations.com Not to us, Lord, not to us but to your name be the glory, because of your love and faithfulness. (Psalm 115:1)After decades of working diligently toward his life's goal, William Wilberforce witnessed the British Parliament vote to abolish the slave trade in 1807. Twenty-six years later, in 1833, Parliament would vote for full emancipation, freeing slaves throughout the British Empire. Wilberforce received the glorious news on his deathbed and went home to be with the Lord three days later.The British people credited Wilberforce as the man chiefly responsible for the historic event, but Wilberforce was quick to deflect the glory back to God, recognizing that he was merely an instrument in the hands of his Maker.When the nation was on the cusp of abolishing the slave trade in 1807, Wilberforce wrote, “How popular Abolition is just now! God can turn the hearts of men.” God undoubtedly used Wilberforce's once-in-a-generation skills as an orator to “turn the hearts of men,” but Wilberforce was giving ultimate credit where credit was truly due. In the words of one Wilberforce biographer, “He was fully determined to give God the glory when the glory at last would fall.”Much of Wilberforce's humility was rooted in his understanding of what we explored a few weeks back, namely that God didn't need Wilberforce specifically to eradicate slavery. Almighty God could have chosen anyone to carry out His will. Wilberforce viewed his work as a privilege to partner with God in the redemption of creation—of playing his part to eradicate evil from this corner of the world.Emancipation in Britain eventually paved the way for abolishing slavery elsewhere, including in America. This accomplishment alone makes Wilberforce one of the most productive people in history on behalf of “the gospel of the Kingdom” (Matthew 24:14). And yet, Wilberforce “went to the grave sincerely and deeply regretting that he hadn't done much more.” Even Wilberforce died with what Catholic theologian Karl Rahner called “unfinished symphonies.”Wilberforce's ambition to do more through his work wasn't out of a misplaced attempt to earn God's favor or work for his salvation. It was in response to the gift of salvation God had given him decades before. In response to the gospel, Wilberforce's friend John Wesley encouraged him and others to “Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can, as long as you ever can.”Let that be our anthem today!Like Wilberforce, God can use our work—whether we're in politics, business, education, or the arts—to redeem His creation. Let us be wildly ambitious to steward our time and talents well to that end!

Beau Branson and Skylar McManus and I have a joint discussion about the definitions and borders between Unitarianism and Trinitarianism. We talk a lot about church history mentioning Justin Martyr, Ignatius of Antioch, Irenaeus of Lyon, Paul of Samosata, Origen, Arius, Athanasius, Constantine, Basil of Caesarea, Gregory of Nyssa, Gregory Nazianzus, Eusebius of Caesaria, Photinus, Augustine, Maximus the Confessor, Photius, Thomas Aquinas, Martin Luther, Michael Servetus, Socinus, John Calvin and more. We also discuss contemporary theologians such as William Lane Craig, Dale Tuggy, Karl Rahner, Sir Anthony Buzzard, Chris Date, DC Williams, BB Warfield, William Hasker, Kallistos Ware, and others. Here are my previous two videos with Beau Branson. https://www.youtube.com/watch?v=R_tuLfkp4_Y&t=7137s https://www.youtube.com/watch?v=BDxccZwy54E&t=5757s My previous conversation with Skylar McManus. https://www.youtube.com/watch?v=FI6wSGFGnZY&t=5s Here is Beau's Presentation on the Monarchy of the Father. https://www.youtube.com/watch?v=VfBoOZ7dzLY&t=1s https://www.youtube.com/watch?v=2lc-vqRutOU https://www.youtube.com/watch?v=1KRf4kCB8vk https://www.youtube.com/watch?v=3htRB-WjQsc Here is Dale's Response to Beau's Presentation. https://www.youtube.com/watch?v=UzyUDQmewdo https://www.youtube.com/watch?v=78T7Ns2RMxo https://www.youtube.com/watch?v=uJ1nPIRG4rw https://www.youtube.com/watch?v=IMN9cBfWQAA Here is Beau and Skylar's joint response. https://www.youtube.com/watch?v=sqFFYzbOePs https://www.youtube.com/watch?v=MViP3yN48FQ https://www.youtube.com/watch?v=znGwYzY0vC0 https://www.youtube.com/watch?v=FbesYL9d_o0

Part Two of Fr. Bill Watson, S.J.'s interview with Fr. Joseph Fessio, S.J., founder of the highly successful and very influential Ignatius Press. In Part Two, Fr. Fessio shares his experiences in France, his friendships with Andre de Lubac, and Fr. Ratzinger, as well as Pope Emeritus Benedict XVI's papacy. In the second segment of Part Two, Fr. Fessio discusses the differences between Karl Rahner and Hans Urs von Balthasar, the resignation of Pope Emeritus Benedict XVI, and his thoughts and reflections upon turning 80 years old this month: his accomplishments and current aspirations.