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Rahner thinks that the relationship of a theology of the spirit and intellect to a theology of the heart, of decision and of religious life is a difficult problem. Surprisingly, he claims not to be a specialist in exegesis, though he modestly says that he has done his homework in this field.Ĭhapter 6, about a third of the entire book, deals expressly with Christology, as the major part of his systematic presentation. Rahner’s whole purpose is further summarized as the desire to express the whole of Christianity and give an honest account of it “on a first level of reflection.” Rahner is unhappy with ivory tower specialization. Despite superb diplomacy, Rahner does not always achieve it. From my perspective, holding these two demands in a satisfactory synthesis is sometimes virtually impossible. In the light of these aims, we expect Rahner to be true to his Jesuit heritage, while not being afraid to question and take scripture seriously. At the same time he wishes to give an account of “the hope that is in us,” an “intellectually honest justification of Christian faith.” People should not simply believe what the creed has dictated. His stress is on investigation and probing. Rahner does not want simply to repeat what is said in catechisms, nor give the impression that he is telling us about the faith for the first time. At times he is difficult to follow and wordy but one must admire the sheer strength of the man as he works his way through his task–nearly 500 pages of it.
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He certainly did not disappoint me in this latter regard. He invites us to “strenuous thinking and hard intellectual work.” Rahner describes his purpose in writing as a renewed attempt to arrive at an “idea of Christianity,” in order to situate the faith within the intellectual horizon of people today. Foundations of Christian Faith, New York: Seabury Press, l978.