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Critique of religious thought by karl rahner
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*Sense experiences/depth experiences: not limited by the empirical data-the really “real” is not necessarily able to be seen.
*Religious Experience (depth experience): Not just a sense experience, an experience that causes people to change, always touches on the “other” (the transcendent)-that which goes beyond our understanding (anything that we can come up with) (ie..who can really explain the sunset?).
*Orthopraxis (Right-practice): The process of doing the right things.
*Orthodoxy: Believing the right thing.
*Sacramental Approach: Sacraments use the world around us as a way/event in which we encounter God: The way we do that is being involved with life/experiences in this world-that we are able to reach God in the afterlife (ex: eating is a way of being joined w/ God).
*The things of this world matter-it becomes the way we reach God on the road to reaching eternal happiness (meeting God).
*Foundation Theology/Fundamental Theology: Explains what theology is all about.
*Theology: “Faith seeking understanding” – we need faith 1st before understanding can be reached.
*Determining the “cannon” (cannon of scripture): list of writings that adequately express the faith of the community.
*Apacal Writings: didn’t make it onto the list (cannon) because they didn’t adequately express what the community expressed as far as their understanding of faith.
C.Rahner: Sees theology as the science/study of faith (it has excepted way of doing things).
*Theology has a special subject matter: the act & content of faith
*Act: what it means to be a believer/a person of faith
*Also sees faith as the goal of theology
*We have to have faith 1st (it’s a gift given to us by God)
*Theology doesn’t assume faith, it produces it. Theology is a practical science, it impels us to put what we know into action-practice what you preach.
*Christian faith is a community based function, not an individual function.
*Revelation: The historical passing over/on of beliefs (the interpretation of faith).
*Catholic Theology: Lives build on faith in God who has been mediated to human beings through Jesus Christ.
*Formative Factors in Theology (Macquarrie): where we get our theology from
1. Experience
2. Revelation: God making himself ...
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...esus as the definitive revelation of God in the world.
*Christ accepted as the center of the universe and the hope of humanity.
*Christ as both the way to realization of full humanity and the disclosure of the true face of God.
*Act of faith embraces:
*Orthodoxy (Creed)
*Orthopoiesis (Code)
*Orthopraxis (Cult)
*Difference between religious faith and primordial faith in the nature of the act of religious faith:
*Object of religious faith is transcendent and transcendental.
*Interior grace: first grace, supernatural existential, unrestricted desire to know and love (love doesn’t know boundaries)
*Exterior grace: second grace (based on message for community), God’s revelation in Christ.
This being so, it will be necessary to describe a little of the uniquely Catholic world view. In fine, it is a sacramental one. At the heart of all Catholic life is a miracle, a mystery, the Blessed Sacrament.
Jesus Christ became human and walked with men and women. The Creator of heaven and earth became a creature and entered the creation that he made into existence. God made himself known so humanity could have the most basic understanding of who he was and Christ there would be no Christianity. Jesus taught mankind a high view of Scripture and inspired his followers and others to uphold it as God’s Word. (A Starting Point for Wisdom by Jason Hiles and Anna Faith
In Paul Tillich’s 1957 work Dynamics of Faith, he mentions that there are six major components of faith. These six components of faith describe the Franciscan perspective of “faith”. According to Tillich, the first component of faith is “the state of being ultimately concerned”. The second component of faith is that it is supposed to be at the center of all of our personal lives and everything that we do throughout our own individual lives. The third component of faith is that we should have an awareness for “infinite” things such as God himself. The fourth component of faith is that we need to understand that faith can act as fear, fascination, or both of these qualities at the same time. The fifth component of faith is that doubt is a major product that will always exist with faith. The last component of faith is that we need a community in order to have a “language of faith”.
The thesis of the Epilogue comes from an unorthodox definition of faith and belief. Belief in the Cartesian World refers to something that has been proven beyond a reasonable doubt. The key term in this definition
Our faith must go beyond our intellectual aspect that it will transcend to the sphere of the infinite. Faith must not come from others, it must be personal, and it must not come from the teaching of the priest or the church dogmas, it must come from our deep personal relationship with God, which is Absolute, Perfect, Omnipresent, etc. And in the teleological suspension of the ethical or to be in the religious stage, one must embrace first the ethical life which is universal and what usually the society follows and to transcend to the realm of faith, which is necessary to believe in the
The world is not what it appears to humans, but there are things that may be recorded, repeated, and experienced by others. Though each person is different, it is believed that we all experience the world in the same way more or less. Touch, taste, sight, smell and sound are the ways we interpret our environment. However, from time to time people have experiences that occur beyond those five senses and defy explanation as anything other than an otherworldly. Those experiences became a large part of religion, yet the manner in which most occur begs the question – why?
Religion, which is meant to enhance the faith of it followers, has done the opposite. The practices of religion have become overwhelmingly factual that the faith component of religion has vanished. In order to be a genuine beliver one must comprise an authentic faith. Both religious leaders and followers must realize that their religion is not factual, but sustained through faith. The key to the gates of heaven is faith, not facts.
points for their beliefs. Webster’s definition of theology is “the study of religious faith, practice,
Marthaler, Berard L. “The Creed: The Apostolic Faith in Contemporary Theology”. 3rd ed. Mystic, CT: Twenty-Third Publications, 2010. Print.
Many refinements of this concept have been put forth by various authors. One simple one that appears to improve greatly upon the original formulation is that knowing what it is like to have an experience is equivalent to the ability to recognize that experience by its phenomenal quality.
"EXPLORING THEOLOGY 1 & 2." EXPLORING THEOLOGY 1 2. N.p., n.d. Web. 02 May 2014.
“He distinguishes religion from faith in that religion is thought of as cumulative traditions and faith as the quest for meaning. Fowler (1996) provides a more detailed
... theology, are either trust or distrust. It is a methodological mistake to attempt to evaluate the authenticity of every event and saying. Correct procedure is to determine whether the source as a whole is trustworthy.
The role of faith has been debated among many theologians, scientists, and philosophers. It has been greatly discussed and depicted throughout history as whether faith is logical when it comes to religion or whether faith is completely absurd. In this essay, I will focus on the role of faith through the lenses of Christian philosophers Sorean Kierkegaard and Paul Tillich. Faith plays an important role in Kierkegaard and Tillich theology; I will critically examine their depiction of faith and compare and contrast their passages. Kiergarrd view of faith is that it is completely absurd where as Ti
Today, faith is the cornerstone of all major religious knowledge claims because there is no definitive way of...