K. Rahner, la actualidad de un teólogo
The contemporary relevance of Rahner and his theology is considered in this article from three different points of view: Firstly, his attitude towards theology: a) as a man that freely and consciously (spiritually) directed his attention to the real world (in the World); b) his understanding of huma...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
2005
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| In: |
Estudios eclesiásticos
Year: 2005, Volume: 80, Issue: 313, Pages: 233-245 |
| Further subjects: | B
Teología
B sistemática B dogmática B Karl Rahner |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| Summary: | The contemporary relevance of Rahner and his theology is considered in this article from three different points of view: Firstly, his attitude towards theology: a) as a man that freely and consciously (spiritually) directed his attention to the real world (in the World); b) his understanding of humanity as being constitutively open to the hearing of the Word (Hearer of the Word), and c) as a man who, from the radical experience of the Holy Mystery, utters words to the Silence, knowing that they are listened to and welcomed. Secondly, the three stage theological method he used: a) contemplation of the reality given and offered to us; b) the intention of this comprehension of reality in his logic and ultimate meaning; and c) the question why that reality exists and how it could be significant for human life. Thirdly, the three main guidelines of his theology: a) Human being is capable of God; b) this happens only because God is able to be man, and c) the mystery of God (theology) and the mystery of man (anthropology) are inseparable. La relevancia actual de Karl Rahner y de su teología es considerada en este artículo desde tres puntos de vista diferentes. En primer lugar, desde su actitud como teólogo: a) como hombre que libre y conscientemente (espiritualmente) dirige su atención al mundo real (en el Mundo); b) su modo de comprender al hombre como constitutivamente abierto a la escucha de la palabra (Oyente de la Palabra), y c) como hombre que, desde la experiencia radical del Misterio Santo, pronuncia palabras al Silencio, sabiendo que son escuchadas y acogidas. En segundo lugar, el método teológico en tres etapas que usó: a) la contemplación de la realidad dada y ofrecida; b) el intento de comprensión de esa palabra en su lógica y significado último, y c) la pregunta de por qué esa realidad existe y qué puede significar para el ser humano. Tercero, las tres líneas maestras de su teología: a) el hombre es capaz de Dios; b) esto es posible porque Dios es capaz de hacerse hombre, y c) el misterio de Dios (teología) y el misterio del hombre (antropología) son inseparables. |
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| ISSN: | 2605-5147 |
| Contains: | Enthalten in: Estudios eclesiásticos
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