Podcast appearances and mentions of Karl Rahner

In this episode we are joined by the Executive Director of Reformed Forum Camden Bucey. Camden is also the host of the podcast Christ the Center. He is an expert on the 20th century Roman Catholic theologian Karl Rahner, who is one of the most important architects of Vatican II and its theology. In 2019 Bucey wrote “Karl Rahner” as a contribution to the series Great Thinkers. Modern-day Roman Catholicism is in many ways a reflection of Rahner and his theology. Rahner is most well known for his concept of “anonymous Christians.” In this episode we discuss Rahner as person, as a theologian, and explore his understanding of grace and how it gave birth to the idea of anonymous Christians.Episode notes: https://reformedforum.org/https://reformedforum.org/more-lessons-from-the-eternal-city/https://camden.bucey.org/rahner/Support the show

TESTO DELL'ARTICOLO ➜ https://www.bastabugie.it/8586PANNELLA HA VINTO, MA NON AVEVA RAGIONEdi Stefano Fontana Marco Pannella è stato celebrato ieri, decimo anniversario della sua morte, come il vincitore, dato che quanto lui voleva è oggi realtà. Quando un personaggio politico riceve l'elogio di un Pontefice (Francesco nella storica telefonata del 25 aprile 2014 e poi in altre occasioni) e di un Presidente della Repubblica (Mattarella ieri su Repubblica e anche lui in varie altre occasioni), sia dell'autorità spirituale che di quella secolare, significa che è stato un Vincitore con la maiuscola.Ma il vincitore di fatto, colui che ha imposto la propria ragione, non automaticamente è anche il vincitore di diritto, colui che aveva ragione. Anche i Papi, talvolta, e anche i Presidenti, più spesso, danno medaglie a chi ha avuto la meglio, non a chi ha generato il meglio. Se i vincitori avessero solo perciò ragione, essere perdenti sarebbe sempre una sciagura, invece è spesso una provvidenza.Nei confronti di Marco Pannella ci collochiamo tra i perdenti, tra quelli che avevano ragione e la conservano gelosamente. Chi violenta la natura delle cose commette ingiustizia, chi fa della democrazia «l'organizzazione della disorganizzazione» (De Corte) dissolve l'ordine naturale su cui la società è costruita e la trasforma in una "dissocietà". Non c'è alcun dubbio che Pannella sia stato un grande protagonista in questo campo, il Migliore, ma dalla legge sul divorzio in poi è stata una progressiva discesa agli inferi.Non è il caso di ripetere qui la rassegna della dissoluzione prodotta, tanto è tristemente nota. Può essere più interessante, invece, esaminare meglio l'idea che Pannella sia stato un anticipatore dei tempi, colui che si pone controcorrente (come ha anche ricordato Mattarella ieri), che anticipa il futuro con rischio personale, un profeta capace di vedere quanto nessun altro ancora vedeva.IL REFERENDUM SUL DIVORZIONella seconda metà degli anni Sessanta e nel primo lustro dei Settanta del secolo scorso, la società italiana era già ampiamente secolarizzata. Il libro di Augusto Del Noce L'epoca della secolarizzazione è del 1970, ma l'analisi della situazione e del probabile futuro che ci attendeva era già stata scritta da lui nel 1964 ne "Il problema dell'ateismo". Nel 1970 è stata approvata la legge Fortuna-Baslini sul divorzio, ma col suo libro Del Noce mostra che le basi sociali e culturali erano già state poste prima.Nel 1974 Pannella e i Radicali guidarono il fronte del no al referendum sul divorzio. Ma in contemporanea anche Pedrazzi, Zizola, Scoppola, La Valle coalizzarono un fronte cattolico molto radicato e diffuso a favore del "no", segno che il terreno era già pronto e l'esito non fu prodotto solo dal pioniere Pannella. Quell'appello dei cattolici democratici per il no al referendum fu firmato da qualche migliaio di aderenti, con molti nomi di spicco che già occupavano posti di grande rilievo nella vita italiana, politica, sindacale e culturale.Va anche ricordato che dei nuovi diritti al divorzio e all'aborto parlavano proprio in quell'epoca grandi teologi cattolici progressisti. Si faccia attenzione alle date. Per esempio, nel 1971 Hans Küng pubblicava il suo Essere cristiani nel quale forniva il quadro teologico progressista per l'appoggio alle richieste, diciamo così, "pannelliane", dandovi, ovviamente, un substrato di pensiero non paragonabile a quello di Marco. Nel 1972, Karl Rahner parlava di liceità dell'aborto nel suo libro Trasformazione strutturale della Chiesa come compito e come chance, pur essendo a quell'epoca ancora lontani dall'approvazione della legge 194 del 1978 e dalle battaglie per l'aborto di Pannella e Bonino che conversero nel referendum del 1981.TEOLOGIA MODERNISTAIn altre parole, Pannella era stato anticipato perfino dalla teologia modernista cattolica. Certo, ricordare che a Küng fu ritirata la missio canonica per insegnare all'università di Tubinga proprio per il suo libro Essere cristiani fa capire che i Pontefici di allora non erano ancora pronti ad elogiare un Pannella come vincitore, ma nel mondo cattolico molto si era mosso prima di lui e attorno a lui. La discesa agli inferi ebbe molti altri pionieri.Pannella è stato una guida alla secolarizzazione nichilista della società italiana, oppure è stato guidato? Possiamo dire che ha fiutato una situazione che era già in corso e che per molti versi lo aveva anche anticipato. I successi del Partito radicale non sarebbero stati possibili senza che il PCI diventasse quel "partito radicale di massa" previsto da Del Noce. E il gramscismo era già molto attivo anche prima che Del Noce ne parlasse nel 1978 nel libro il Suicidio della rivoluzione. È importante non fare di Pannella il solitario profeta anticipatore del suo e del nostro tempo, in questo modo si possono comprendere meglio le ragioni del suo "successo" di cui si parlava all'inizio. In questo quadro è doveroso anche ricordare il suo essere sempre stato prima di tutto un "liberale". Questo ci porta a riprendere in mano il senso intimo del pensiero liberale e della sua profonda influenza sugli avvenimenti di cui Pannella è stato protagonista.Certamente abbiamo avuto molte versioni di questo pensiero, ma ciò non esclude un punto essenziale in comune: l'uomo visto come individualità emancipata e liberante se stessa e lo Stato come individualità chiamata a garantire questo diritto, anche allargandone progressivamente gli eventuali confini. Pannella ha lavorato per far coincidere le due istanze, ma non le ha inventate perché sono state esse ad inventare lui.

Dr. Annie Selak (she/her/hers) is an expert in feminist ecclesiology. She studies wounds in the church, or moments where the church fails to live into its mission and causes harm. Racism, sexism, and the clergy sex abuse crisis are examples of the church failing to credibly be church. Guided by a feminist methodology, Selak integrates the lived experience of women with a robust vision for the church. Selak serves as a Visiting Scholar in the Center on Faith and Justice while working as a campus minister at a local independent school. She earned her Ph.D. in systematic theology at Boston College and M.Div at the Jesuit School of Theology at Berkeley. Selak has over 15 years of experience in Catholic ministry, and her writing has appeared in Modern Theology, Journal of Catholic Social Thought, Washington Post, National Catholic Reporter, Commonweal, and America. Her forthcoming book, The Wounded Church: Tending to the Harm within Catholicism (Fordham UP, 2026) puts forth a vision of the church in the shadow of wounds, guided by a feminist methodology. Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness. Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion. Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice. You can use the code “church2026” at the link here to receive a discounted book and free shipping.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Dr. Annie Selak (she/her/hers) is an expert in feminist ecclesiology. She studies wounds in the church, or moments where the church fails to live into its mission and causes harm. Racism, sexism, and the clergy sex abuse crisis are examples of the church failing to credibly be church. Guided by a feminist methodology, Selak integrates the lived experience of women with a robust vision for the church. Selak serves as a Visiting Scholar in the Center on Faith and Justice while working as a campus minister at a local independent school. She earned her Ph.D. in systematic theology at Boston College and M.Div at the Jesuit School of Theology at Berkeley. Selak has over 15 years of experience in Catholic ministry, and her writing has appeared in Modern Theology, Journal of Catholic Social Thought, Washington Post, National Catholic Reporter, Commonweal, and America. Her forthcoming book, The Wounded Church: Tending to the Harm within Catholicism (Fordham UP, 2026) puts forth a vision of the church in the shadow of wounds, guided by a feminist methodology. Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness. Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion. Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice. You can use the code “church2026” at the link here to receive a discounted book and free shipping.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Dr. Annie Selak (she/her/hers) is an expert in feminist ecclesiology. She studies wounds in the church, or moments where the church fails to live into its mission and causes harm. Racism, sexism, and the clergy sex abuse crisis are examples of the church failing to credibly be church. Guided by a feminist methodology, Selak integrates the lived experience of women with a robust vision for the church. Selak serves as a Visiting Scholar in the Center on Faith and Justice while working as a campus minister at a local independent school. She earned her Ph.D. in systematic theology at Boston College and M.Div at the Jesuit School of Theology at Berkeley. Selak has over 15 years of experience in Catholic ministry, and her writing has appeared in Modern Theology, Journal of Catholic Social Thought, Washington Post, National Catholic Reporter, Commonweal, and America. Her forthcoming book, The Wounded Church: Tending to the Harm within Catholicism (Fordham UP, 2026) puts forth a vision of the church in the shadow of wounds, guided by a feminist methodology. Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness. Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion. Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice. You can use the code “church2026” at the link here to receive a discounted book and free shipping.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Annie Selak (she/her/hers) is an expert in feminist ecclesiology. She studies wounds in the church, or moments where the church fails to live into its mission and causes harm. Racism, sexism, and the clergy sex abuse crisis are examples of the church failing to credibly be church. Guided by a feminist methodology, Selak integrates the lived experience of women with a robust vision for the church. Selak serves as a Visiting Scholar in the Center on Faith and Justice while working as a campus minister at a local independent school. She earned her Ph.D. in systematic theology at Boston College and M.Div at the Jesuit School of Theology at Berkeley. Selak has over 15 years of experience in Catholic ministry, and her writing has appeared in Modern Theology, Journal of Catholic Social Thought, Washington Post, National Catholic Reporter, Commonweal, and America. Her forthcoming book, The Wounded Church: Tending to the Harm within Catholicism (Fordham UP, 2026) puts forth a vision of the church in the shadow of wounds, guided by a feminist methodology. Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness. Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion. Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice. You can use the code “church2026” at the link here to receive a discounted book and free shipping.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Dr. Annie Selak (she/her/hers) is an expert in feminist ecclesiology. She studies wounds in the church, or moments where the church fails to live into its mission and causes harm. Racism, sexism, and the clergy sex abuse crisis are examples of the church failing to credibly be church. Guided by a feminist methodology, Selak integrates the lived experience of women with a robust vision for the church. Selak serves as a Visiting Scholar in the Center on Faith and Justice while working as a campus minister at a local independent school. She earned her Ph.D. in systematic theology at Boston College and M.Div at the Jesuit School of Theology at Berkeley. Selak has over 15 years of experience in Catholic ministry, and her writing has appeared in Modern Theology, Journal of Catholic Social Thought, Washington Post, National Catholic Reporter, Commonweal, and America. Her forthcoming book, The Wounded Church: Tending to the Harm within Catholicism (Fordham University Press, 2026) puts forth a vision of the church in the shadow of wounds, guided by a feminist methodology. Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness. Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion. Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice. You can use the code "church2026" at the link below to receive a discounted book and free shipping.  https://fordhampress.com/the-wounded-church-hb-9781531513368.html

En este episodio, queridos oyentes y mecenas, abordamos la llamada Nouvelle Théologie, corriente de renovación teológica del siglo XX que quiso volver a las fuentes del cristianismo —la Escritura, los Padres y la liturgia— frente a una escolástica demasiado rígida. También situamos en este contexto a Karl Rahner, cuya reflexión abrió un diálogo decisivo entre la tradición católica y la filosofía moderna, especialmente en torno a la gracia, la experiencia humana y la apertura del hombre al misterio de Dios. ÍNDICE EXPOSICIÓN DE LA NOUVELLE THÉOLOGIE. Música de la época: Stabat Mater, FP 148, de Francis Poulenc, compuesto en 1950. Imagen: Nouvelle théologie Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

️ Estimados oyentes: Hoy estudiamos a Karl Rahner, que fue uno de los teólogos católicos más influyentes del siglo XX y una figura decisiva en el intento de pensar la fe cristiana dentro del mundo moderno. Su obra surge del diálogo entre la tradición de santo Tomás, la filosofía trascendental y la pregunta contemporánea por el hombre, la libertad y el sentido último de la existencia. En el centro de su pensamiento está la idea de que el ser humano es un ser abierto a Dios, un espíritu en tensión hacia el Misterio absoluto. Por eso Rahner definió al hombre como “oyente de la palabra”: alguien que, en lo más hondo de su ser, está dispuesto a recibir la revelación divina. Su teología quiso mostrar que la gracia no es algo puramente exterior, sino el cumplimiento más profundo de la vocación humana. Admirado por unos como gran renovador y criticado por otros por la complejidad y ambigüedad de sus planteamientos, Rahner sigue siendo una figura central para entender el debate entre fe, modernidad y experiencia de Dios en el siglo XX. ÍNDICE 1. LA TEOLOGÍA DE RAHNER. 2. CRÍTICA DESDE EL NEOTOMISMO. Música de la época: Missa Brevis de Knut Nystedt, compuesta en 1984. Imagen: Karl Rahner S.J. (Friburgo de Brisgovia, Imperio Alemán, 5 de marzo de 1904-Innsbruck, Austria, 30 de marzo de 1984) fue un teólogo católico alemán perteneciente a la Compañía de Jesús y considerado como uno de los más importantes del siglo XX. Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

Ever wonder why Nicodemus can't seem to understand the teachings of Jesus? Today, Peter Walsh, Elizabeth Garnsey, and John Kennedy come to his defense and explain why he is one of the most underrated men in the Bible. Plus, they discuss what it's like to encounter different beliefs that challenge our black and white thinking, why John 3:16 is more than "stadium theology", and how this story reminds us to walk alongside those who are wrestling with their faith.Questions for Further Discussion:Themes and ApplicationWhy do you think Nicodemus comes to Jesus at night? Is it fear, curiosity, spiritual darkness, rabbinical custom, or all of the above?How does this passage challenge “stadium theology” readings of John 3:16?How might this passage reshape how we think about conversion as a process rather than a one-time event?Personal ReflectionWhen have you felt like Nicodemus—curious but confused, drawn but uncertain?What beliefs or frameworks have you had to release in order to deepen your faith?What would it mean for you to “persist in your folly” long enough to grow wise?Broader Spiritual ConsiderationsJohn's Gospel moves Nicodemus from night (chapter 3), to public defense (chapter 7), to courageous devotion at the cross (chapter 19). What does this progression teach us about spiritual maturation?How do different traditions interpret “born again”? Where have interpretations become weaponized?If, as Karl Rahner suggested, “the Christian of the future will be a mystic or will not exist at all,” what might that mean for clergy and congregations today?Learn more about St. Mark's at https://www.stmarksnewcanaan.org

Comme l'écrivait avec ironie Karl Rahner en 1958 : « Si l'on veut rester vrai, on doit avouer que la plupart des exégètes catholiques certes ne nient pas l'inspiration des Écritures ni ne la mettent en doute, mais la laissent bien de côté, avec l 'impression qu'elle ne leur apporte pas grand-chose dans l'accomplissement de leur propre tâche ». Car l'histoire de l'inspiration des Ecritures demeure complexe et tiraillée dans deux directions, les unes attribuant tout à Dieu (la dictée), les autres tout à l'homme (la libre création). Sur le plateau de KTO Régis Burnet rouvre le dossier avec Paolo Monzani, prêtre du diocèse de Modène et enseignant aux Facultés Loyola à Paris. Ensemble, ils échangent autour de son ouvrage, paru aux éditions du Cerf, qui propose une voie alternative à ces deux approches. Le livre aborde en effet de nombreuses questions contemporaines liées aux Écritures, renouvelle le dialogue entre exégèse et théologie, tout en offrant une synthèse des recherches menées au cours du dernier siècle.

David+ and I do the third of a series of close readings of Karl Rahner's sermons and prayers in preparation for the upcoming St Anthony Institute class. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit cewgreen.substack.com/subscribe

El P. Javier Olivera Ravasi entrevista aquí al padre Jaime MercantAbordamos uno de los temas más importantes de la teología postconciliar: el pensamiento de Karl Rahner, un célebre teólogo jesuita que influyó sobremanera en el resto de los miembros de la llamada "nueva teología". El padre Mercant está especializado en este tema; de hecho, su primera tesis doctoral trata acerca de la metafísica del conocimiento de Karl Rahner. En los siguientes enlaces, pueden comprar la publicación de su tesis doctoral o descargarla gratuitamente:En la web de la editorial (formato papel y EPUB): Link.En Amazon (formato Kindle): Link.Descarga gratuita: Versión original en este link. Jaime Mercant Simó es sacerdote; profesor de Filosofía; miembro de la Sociedad Internacional Tomás de Aquino; doctor en Estudios Tomísticos (Filosofía) por la Universidad Abat Oliba CEU (Barcelona); doctor en Derecho y Ciencias Sociales por la UNED (Madrid), en la especialidad "Filosofía jurídica"; y licenciado en Sagrada Teología por la Universidad Católica de Toulouse (Francia), en la especialidad "Tradición tomista y pensamiento medieval". Pueden seguirlo en X: https://x.com/JaimeMercantPara ayudas a QNTLC: https://fundacionsanelias.org/

Ryan Duns is back on the podcast to talk about his provocative new book exploring horror and theology, and boy does he deliver some counterintuitive insights. He argues that horror is actually the most conservative film genre—and that's precisely why it works so well for theological reflection. Think about it: to be scared, you first have to believe there's something worth protecting. Ryan walks us through how horror films function as underground spaces where transcendence has been displaced and distorted, creating what he calls "frag events" that shatter our comfortable assumptions about reality. From The Purge and mimetic desire to The Black Phone and eucatastrophe, he shows how these films operate as photographic negatives of divine transcendence, revealing both our metaphysical vulnerability and our deep hunger for meaning. We dive into concepts like the "dark transcendent," the porosity of being, and why feeling horror is actually a sign of soul. Plus, Ryan shares stories from his Theology of Horror class—including angry parent emails and a student who ended up joining the Jesuits. If you've ever wondered what a philosophical theologian is doing teaching about chainsaw massacres and demonic possession, this conversation will blow your mind while making you rethink everything about faith, fear, and what it means to be human. Check out the book, Theology of Horror: The Hidden Depths of Popular Films. You can WATCH the conversation on YouTube Ryan G. Duns, SJ, (twitter) 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. Previous Podcasts with Ryan Thinking within the Catholic Tradition Spiritual Exercises for a Secular Age. of theology nerds and craft beer for a blend of intellectual engagement, community building, and fun. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Get info and tickets here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. _____________________ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠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

David+ and I do the second of a series of close readings of Karl Rahner's sermons and prayers in preparation for an upcoming St Anthony Institute class. This conversation focuses on one of his Good Friday sermons.You can sign up here for the SAI course:https://www.stanthonyinstitute.com/courses/theo-hopeAs always, paid subscribers receive a 50% discount (100% for founding subscribers). Videos of the conversations will also be made available to those who sign up. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit cewgreen.substack.com/subscribe

In this teaching George explores the underrated spiritual value of lightheartedness. Far from being shallow or unserious, lightheartedness is a sign of joy, resilience, and trust in God. Scripture, psychology, and even medicine remind us that laughter heals, strengthens, and connects us. When we recover a lighthearted spirit, we rediscover what it means to live fully, truly, and holy.SLIDES GEORGE READ IN OUR GATHERING“A lighthearted spirit is an essential element of a healthy spiritual life and a healthy life in general. When we lose sight of this serious truth, we cease to live life fully, truly, and wholly. Indeed we fail to be holy.”  - James Martin, Jesuit priest“A good laugh is a sign of love. It may be said to give us a glimpse of, or a first lesson in, the love that God bears for everyone of us.” - Karl Rahner

I get to talk again with my friend, Eric. We had him on this podcast two years ago after his brush with death (literally). Eric is the person I think of whenever people ask what it looks like to hear God, engage with the Holy Spirit, and follow Jesus outside of a formal ministry context. Eric uses the term "blue collar mystic" to describe what it looks like for him. A mystic is simply someone who has had an experience of God. Karl Rahner said that the Christian of the future will be a mystic or nothing at all. This conversation with Eric covered a lot of territory, and there is plenty for another podcast. Let's explore."A Church Without Walls" podcast is made possible through donations from listeners. If you'd like to partner with us in that way, go to https://app.aplos.com/aws/give/wwwinfocusministriesorg_/ChurchWithoutWallsand click on "Donate." All donations are tax-deductible. Thank you!

In part 1 of a two part episode, Bernard Perret explains the significant depth and development of Girard's theory as an alternative to Anselm and as a further development of Karl Rahner's understanding that God gives himself in revelation. Perret explains how Girard's theory takes account of the violence of Scripture, bringing a unity otherwise lacking.  Sign up for the class Human Language, Signs of God: using Anthony Bartlett's two books, Theology Beyond Metaphysics and Signs of Change, as one continuous argument. Underlying this sequence is the core perception that language is the privileged medium by which the biblical God, the God of nonviolence, is revealed to us. If God is going to invite us into a new sense and meaning of what it is to be human this has to happen through language, that is through "signs of God." Theology Beyond Metaphysics introduces the thought of semiotics and specifically in relation to the anthropology of Rene' Girard. Signs of Change traces a pathway of semiotic change of meaning through the text of the whole Bible. The course will run from 2025/9/16 to 2025/11/4. Register here: https://pbi.forgingploughshares.org/) If you enjoyed this podcast, please consider donating to support our work. Become a Patron!

Informacje o podkaście, odcinkach i autorach: https://teologiazkatowic.pl W tym odcinku wchodzimy w temat teologii religii, szukając punktów styku między teologiczną refleksją a współczesnym religioznawstwem i antropologią. Z siostrą Terezą Huspekovą rozmawiamy o zjawisku religijności człowieka, o „miękkich" granicach między religią a „nie-religią" oraz o tym, jak chrześcijaństwo może wejść w dialog z innymi religiami, nie tracąc swojej tożsamości. Podejmujemy refleksję nad koncepcjami Bensona Salera, Justina Barretta, Karla Rahnera, Oliviera Clémenta czy Raimona Panikkara. Mówimy o naturalnym wymiarze religii w perspektywie ewolucji, o strukturach rytuału, o wpływie kognitywistyki na rozumienie wiary i o tym, co znaczy, że liturgia zakorzeniona jest w ludzkiej cielesności. Pytamy też, co to znaczy, że Kościół jest sakramentem zbawienia oraz o odniesieniu takiego określenia Kościoła do tych, którzy Chrystusa nie znają wprost. To rozmowa o Kościele jako miejscu świadomości daru – ale nie jako granicy działania Boga.   Propozycję literatury:  Justin Barrett., Cognitive Science, Religion, and Theology: From Human Minds to Divine Minds, Templeton Press, West Conshohocken (PA) 2011. Olivier Clément, Wierność bez nadziei, Znak nr 552 (5) 2001, s. 38-47. Tereza Huspekova, Teologia w kontekście antropologii religii. Dialog z myślą Bensona Salera, Scriptum, Kraków 2022. Hans Küng, „The World's Religions in God's Plan of Salvation", [w:]Joseph Neuner (red.), Christian Revelation and the World Religions, Burns and Oates, London, 1967. Henri de Lubac, O naturze i łasce, Znak, Kraków 1986. Giovanni Odasso, Biblia i religie: Biblijne perspektywy teologii religii, Wydawnictwo WAM, Kraków 2005. Raimon Panikkar – "metafora okna": https://www.youtube.com/watch?v=iNlKDGKhofw  Raimon Panikkar, The Intrareligious Dialogue, Paulist Press, New York 1978. Karl Rahner, „Historia zbawienia i historia objawienia" (rozdz. V), [w:] Karl Rahner, Podstawowy wykład wiary, PAX, Warszawa 1987: 119-147. Karl Rahner, O możliwości wiary dzisiaj, Znak, Kraków 1983. Benson Saler, Conceptualizing Religion: Immanent Anthropologists, Transcendent Natives, and Unbounded Categories, Brill, Leiden / New York 1993. Benson Saler, Towards a Realistic and Relevant „Science of Religion", „Method & Theory in the Study of Religion" 2004, t. 16, nr 3: 205-233. Benson Saler, „Religio" and the Definition of Religion, „Cultural Anthropology" 1987, t. 2, nr 3: 395-399.

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.

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/ _____________________________________________

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

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.

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

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

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/)

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  

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

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!