INFORMATION TO USERS

This reproduction was made from a copy of a m anuscript sent to us for publication
and microfilming. While th e m ost advanced technology has been used to pho­
tograph and reproduce this m anuscript, the quality of the reproduction is heavily
dependent upon th e quality of the material submitted. Pages In any m anuscript
may have Indistinct print. In all cases the best available copy has been Aimed.

The following explanation of techniques Is provided to help clarify notations which

may appear on this reproduction.

W
1. Manuscripts may not always be complete. When it is not possible to obtain
missing pages, a note appears to Indicate this.

2. When copyrighted materials are removed from the m anuscript, a note ap­
IE
pears to indicate this.

3. Oversize materials (maps, drawings, and charts) are photographed by sec­

tioning the original, beginning at the upper left hand com er and continu­
EV
ing from left to right in equal sections with small overlaps. Each oversize
page Is also filmed as one exposure and is available, for an additional
charge, as a standard 35mm slide or in black and white paper format. *

4. Most photographs reproduce acceptabfy on positive microfilm or micro­

fiche b ut lack clarity on xerographic copies made from the microfilm. Fbr
PR

an additional charge, all photographs are available in black and white

standard 35mm slide format.*

•For more information about black and white slides or enlarged paper reproductions,
please contact the Dissertations Customer Services Department

' V ^ T Dissertation
i V l l Information Service
University Microfilms International
A Bell & Howell Information Company
300 N. Zeeb Road, Ann Arbor, Michigan 48106
PR
EV
IE
W
 6628541

Downing, Bridget A g n es

KARL RAHNER’S PASTORAL THEOLOGY: A STUDY OF ITS IMPLICATIONS

FOR THE CHRISTIAN IN THE MODERN WORLD

Fordham University Ph.D. 1986

University
Microfilms
International

W
300 N. Zeeb Road, Ann Arbor, Ml 46106

Copyright 1987 IE
by
EV
Downing, Bridget A gnes
All Rights R eserved
PR
PR
EV
IE
W
PLEASE NOTE:

In all cases this material has been filmed In the best possible way from the available copy.
Problems encountered with this document have been identified here with a check mark V

1. Glossy photographs or p a g es_____

2. Colored illustrations, paper or print______

3. Photographs with dark backgrou nd_____

4. Illustrations are poor copy______

W
5. Pages with black marks, not original cop y______

6. Print shows throug h as there is text on both sides of p a g e __

7. Indistinct, broken or small print on several pages________

8. Print exceeds margin requirements______

IE
9. Tightly bound copy with print lost in spine_______
EV

10. Computer printout pages with indistinct print ____

11. Page(s)____________ lacking when material received, and not available from school or
author.
PR

12. Page(s)_______ ____ seem to b e missing,in numbering only as text follows.

13. Two pages numbered . Text follows.

14. Curling and wrinkled pages

15. Dissertationcontains pages with print at a slant, filmed a s received__________

16. Other__________■
______________________________________ ■
__________________ ____

University
Microfilms
International
PR
EV
IE
W
 KARL RAHNER'S PASTORAL THEOLOGY: A STUDY OP ITS

IMPLICATIONS FOR THE CHRISTIAN IN THE

MODERN WORLD

W
BY IE
BRIDGET A. DOWNING

B.A., Queensland University, Australia

B.ED., College of Advanced Education, Australia
EV
M.A., Fordham University, New York
M.S., Fordham University, New York
PR

■?

DISSERTATION
SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE DEPARTMENT
' OF THEOLOGY AT FORDHAM UNIVERSITY

NEW YORK
1986
 FORDHAM UNIVERSITY
G raduate School of A rts and Sciences

.Max.l5t 19.8$.

W
This dissertation prepared under my direction by IE
......................- S r . __B r i d g e t Agfn e 3<<Down i n<j, ^_R .S .M .......................
EV
entitled Kaf; 1 Rah ne r\ s P a s t o r a l / P r a c t i c a 1 T h e o lo g y : .....
A S tu d y o f i t s Im p lic a tio n s f o r th e C h r is tia n
.........................
PR

has been accepted in partial fulfillment of the requirements for the

Degree o f..........D o c t o r . . o f . P h i 1 o s o p h y ................. '.................................

in the Department of „?3iS.9.1.9.SX........................................................

( D r . Jc& n J\ H e a n e y ) fl(Mentor)

......
(D r. E w e rt H. C o u s in s ) (Reader)

.y(2.t..
(R e v . W i l l i a m V . D y c h / S . J . ) (Reader) "
 W
IE
EV
PR

©1987

BRIDGET AGNES DOWNING

Alt R ights R e serv e d

 (

TABLE OP CONTENTS

Page

INTRODUCTION ......................................... 1

Chapter

I PASTORAL/PRACTICAL THEOLOGY: A THEORETICAL

INQUIRY .................................... 8

Historical Context
The American Pastoral Scene
Quest for Kerygma
Karl Rahner: Biographical Gleanings
Works
A Word of Warning

W
Primordial Words
Rahner*s Concern for the Word
Pastoral Orientation of Rahner1s Theology
Vatican II IE
Pasttoral Theology Defined
Summary

II PASTORAL CHARACTER OF RAHNER'S ANTHROPOLOG­

EV
ICAL T H E O L O G Y .............................. 74

Introduction
Rahner*s Indirect Method
Rahner*s Philosophy and Theology
PR

A Return to the Subject

Theocentric Anthropology: Anthropocentric
Theology
The Transcendental Kingdom
Human Existence
Reductio in Mysterium
Transcendental Affinity
Mystery in Rahner*s Theology
The Task of Theology
Rahner's Theology: An Initiation into Mystery
Summary

III KARL RAHNER'S PASTORAL THEOLOGY: ITS SELF-

UNDERSTANDING AS AN ECCLESIOLOGICAL SCIENCE 149

Introduction
Directions . --
Nature of the Church
Rahner*s Ecclesiology Relates to his Anthro­
pology and Christology

ii
r Chapter Page

III (contd.)

Ecclesiology as Transcendental with an

Orientation to Mystery
God's Self-Communication in Jesus Christ
Church as Sacrament
A Communion in Truth and Love
Sign of Salvation
An Eschatological Presence
Being and Becoming
Tasks and Prescriptions
Summary: The Church's Self-Realization
as a Pastoral Process

IV KARL RAHNER'S PASTORAL THEOLOGY AND THE '

RELATION OF THE CHURCH TO THE MODERN

W
W O R L D ................. ................... 200

Introduction
Cheif Characteristics of the Present Time
IE
Pluralism
Polarization
Secularization
The Phenomenon of Change
EV
Structures of Pastoral Significance
The Episcopacy
The Diaconate
Women in Ministry
The Local Community
Summary
PR

V KARL RAHNER'S PASTORAL THEOLOGY AND

TOMORROW'S C H U R C H ............... . . . . 298

Introduction
World Church
A Baptismal Movement
A Eucharistic Movement
Anonymous Christianity
Dialogue
Discernment
American Church
Church Model
A Pastoral Challenge
Function and Perspective

CONCLUSION ......................................... 385

SELECTED BIBLIOGRAPHY .............................. 398

 INTRODUCTION

Karl Rahner is one of the most influential theologians

of the twentieth century, but he is not ordinarily thought

of as a pastoral theologian. Pastoral theology itself is

the least clearly defined of all theological disciplines.

Karl Rahner is a thoroughly pastoral-minded thinker. He

is a theologian totally dedicated to the Church's ministry

W
of salvation. His pastoral identity did not start just

with Vatican II; it was characteristic of his thought and

IE
of all his endeavor long before the Council. His major

influence has been in the classical areas of systematic

EV

theology: grace, revelation, sacraments, anthropology,

eschatology. He himself says of his work in pastoral

PR

theology that he is "more of a dilettante who has strayed

into this field by a number of chance occurrences."

(TI,9:101).

Be that as it may, karl Rahner*s general understand­

ing of pastoral or practial theology is derived from his

systematic theology. He has explicitly addressed the

question of pastoral theology in a number of places since

the Second Vatican Council. Typically each source takes

up a specific question, so to gain a complete picture of

Rahner's view one must take all his relevant works into

account.
 2

Rahner prefers the term "practical theology" to

"pastoral theology" because the latter indicates a false

constriction of the discipline’s field of activity"

(TI,9:102). Pastoral theology, as formerly understood,

referred to those principles and skills a pastor needed

to fulfill the primary duties of the ministry: preaching,

catechizing/evangelizing, liturgizing, managing, caring

for the troubled, the sick, the penitent, the bereaved.

The term is still often used indiscriminately to mean

W
pastoral counseling or pastoral care, but pastoral theol­

ogy seeks to be understood and practiced as a theological

IE
science. Rahner has argued for this view forcefully.

According to Rahner, pastoral theology is not limited to

EV
the work of the clergy but extends to everything which

the church as such has to do.

PR

The shift in terminology highlights the fact that

pastoral theology is really more inclusive than the work

of the pastor, which is how pre-Vatican II pastoral

theology was usually presented.

Two main features distinguish this concept

of pastoral theology from the earlier con­
ceptions which prevailed: first, it is not
confined exclusively to the work of the clergy
(and especially the "lower ranks" of them)
or to the "cure of souls" exercised by these
in the narrower sense of the term (TI,11:118).

This view suggests that pastoral theology involves others

besides the clergy or the experts. This more inclusive

sense is another aspect of pastoral planning as church

planning. Church planning for instance, is the practial

outgrowth of a theology which includes planning as an

essential element in its self definition and praxis.

Such a theology combines the skills of theological reflec­

tion with the skills of planning to produce an integrated

theology. Such a challenge has been met by pastoral

theology. This leads to the conclusion that pastoral

theology is both a discipline in its own right and a

W
constitutive dimension of all the other theological

disciplines. IE
Pastoral theology, as Rahner sees it, is a source

for generating both theological reflection and pastoral

EV
planning. This generating aspect of practical/pastoral

theology gives great emphasis to the concrete, the fac­

tual, the reality base not only for planning but also
PR

for theologizing. In Rahner's view, pastoral/practical

theology serves a dual role, addressing both theology and

concrete, pastoral activity in order to plan for the

continued enactment of the Church and differs signifi­

cantly from doing the work of sociology, economics, psy­

chology, cultural anthropology because it assesses the

findings of these disciplines from an ecclesial, faith

perspective.

Pastoral theology acts as a critical conscience,

permeating every branch of theology and challenging them

 4

all to make explicit the practical implications inherent

in their work.

It exercises a critical function in relation

to the other theological discipines since
it is always questioning whether they are
adequately making the particular local con­
tribution required of them (and of which they
are capable) toward the Church's self-reali­
zation in committal (TIr9:104)

This critical challenge may be presented in the form

of questions to be answered, experience to be interpreted,

W
possibilities to be tested, history to be analyzed. What­

ever form it may take, this challenge is a distinct and

IE
valid moment in the theological enterprise. Hence prac­

tical theology is not an alien activity artificially'

EV
imposed on theology but is an integral phase of theology

itself. This perspective, together with the communicating

and organizing perspectives, constitute the operation-

PR

centered areas of theology. It is from this perspective

Kahner argues that practical/pastoral theology is a dis­

tinct branch of theology proper.

This practical theology is a unique, inde­

pendent science, a fundamental one in essence :
in spite of its reciprocal relationship with
other theological disciplines, since its bus­
iness of scientifically critical and systematic
reflection is a unique quantity and its nature
is not deductible (TI,11,103).

In pastoral theology the emphasis is on the pastor-

ing experience. This understanding of pastoring relates

 5

!directly to the logic centered fields of classical theo-

logical study (biblical, historical, doctrinal, moral).

The outcome of this relation is to formulate theological

answers to the theological questions raised from the

pastoring in such a way that the answers contribute to

the primary pastoring functions: healing, guiding,

sustaining.

This study seeks to show that the starting-point and

irreplaceable locus for practical theology is the concrete

W
situation in which the Church finds itself. It is the

responsibility of practical theology to analyze this

IE
situation theologically, while using other sciences and

disciplines, in order to draw from the situation pertinent

EV
questions and factors which must be addressed by the

Church as a whole, especially in planning its activities,

so that the Church may realize itself as fully as pos­

PR

sible in that precise situation (TI,9:105).

It will be seen that practical/pastoral theology

helps to plan for the concrete enactment of the Church by

providing a theological interpretation of the situation

in which this enactment is to take place. At this point,

the prophetic and political aspects of practical/pastoral

theology come into play (TI,9:103-104; TI,11:120-121).

This is inevitable because practical and theoretical

dimensions are coordinated in terms of what the church

must do, here and now, to actualize itself more fully.

 6

This may call for a prophetic stance against the status

quo or for a more explicit political commitment, espe­

cially on given issues.

A central question for Rahner which this study takes

up, is precisely "How can 'the* past become 'our' past?”

His pastoral theology aims to transform the past so that

it is experienced both as enrichment and explanation of

the present and leads to a better understanding of the

human person and the self-realization of the Church.

W
This study demonstrates Rahner's pastoral aim and

seeks to show that his pastorla/practical theology is

IE
expressive of a larger, more integral systematic theology

which he has produced over the years and that specific­

EV
ally, the ecclesiological, eschatological, and anthropo­

logical dimensions of his theology ground his understand­

ing of practial/pastoral theology. By examining these

PR

dimensions, a fuller appreciation of Rahner's contribu­

tion to pastoral theology will emerge.

The method of this study is twofold: expository and

constructive. Because Rahner's theology is expressed

through philosophical categories, the sources, founda­

tional themes and methodology of his work will be examined

for its pastoral content and method to meet the require­

ments of this study. Although Rahner's works will be

used as the primary source of our study, reference will

also be made to secondary sources in the course of the

;study.
 Chapter One situates the dissertation in terms of

the method of the study. Questions raised concerning

pastoral theology's purpose and relevance for today are

clarified from Rahner's point of view. In light of his

reductio that theology provides a mystagogy, an initiation

into mystery, Chapter Two seeks to show how Rahner simpli­

fies theology in view of the primordial human experience:

man is oriented toward absolute mystery. Chapter Three

focuses on how Rahner's transcendental theology approaches

W
dogmatic issues, ecclesial structures and popular practi­

ces from the perspective of the subject. Chapter Four

IE
illustrates that as an individual discipline, pastoral

theology takes up the task of comprehending the present

EV
situation in which the Church finds itself and in relation

to which the Church actualizes itself. Chapter Five

concludes the study by showing that pastoral theology

PR

seeks to draw out the inherent practical orientation of

theological research and insight, thus applying theology

to the pastoral scene and thereby helping the Church to

plan its pastoral enactment for the future.

A significant feature of my own contribution would

be to show that an open-ended synthesis, involving dia­

logue, which would lead to better communication, a closer

linking, more effective functioning and interpretation

between the sciences, could be drawn up which could meet

the needs of the present day and provide an identity for

L religious man and for the Christian community as a. whole.

 CHAPTER I

PASTORAL/PRACTICAL THEOLOGY: A THEORETICAL INQUIRY

The purpose of this chapter is to show that the

study of Pastoral/Practical Theology is important in the

context of our general theological revival today and to

highlight that the renewed and widespread concern among

W
laymen as well as clergy for a deepened understanding of

biblical and doctrinal theology, and sometimes of histori­

IE
cal and moral theology, is incomplete unless there is a

new depth to Pastoral Theology. This chapter will demon­

EV
strate that Pastoral Theology begins with theological

questions and concludes with theological answers. In the

PR

interim we will examine all acts and operations of pastor

and church to the degree that they involve the perspective

of Christian pastoring as Karl Rahner emphasizes.

Historical Context of Pastoral Theology

f ’ '

The eighteenth century seems to mark a certain re­

birth for pastoral theology as a precise discipline and

course of study. A certain and real need was perceived

for some practical guidelines for pastoral ministry.

This movement finds its origins mainly in Austria and

Germany and has left is mark upon European theologizing.

 9

The pastoral theology that emerged at this time tended to

be highly clerical and minutely detailed. In its initial

genealogy, pastoral theology was ecclesiological practical­

ity.1 Classical texts on pastoral theology amply indicate

this direction and detail. Merkelbach's work of 1929

treats of pastoral topics and concerns which turn out to

be a very fine and complete listing of pastoral theology.

Anton Graf (1811-1867), the Tubingen theologian, was one

of the few nineteenth century theologians to develop

W
systematically a notion of pastoral theology. 3

IE
American Forerunners in Pastoral Theology

The person who has done more than any other in America
EV
to prepare the soil for a new pastoral theology is Anton

T. Boisen. He was not only one of the founders of clini­

cal training for the clergy, but a quarter of a century

PR

or more ago he also set forth the thesis that there was a

1
Cf. F. C. Pitroff, Anleitunq zur pracktischen
Gottes Gelehrtheit, 4 vols^ (Prague, 1779-1984); and A.
Reichenberger, Pastoralanwelsung nach den Bedurfnissen
unseres Zeitalters (Vienna, 1805-1808).
2
Merkelbach's two volumes entitled Quaestiones Pas­
torales (Beige: la Pensee Catholique), follow this clas-
sical approach as does H. Schuster's "Praktische Theolo-
gie'1 in Lexikon fur Theologie Kirche, VIII (2nd Ed.)
(Freiburg, 1963).
3
Anton Graf, Zur Prakischen Theologie, I: Kritische
Darstellung des gegenwartigen Zustandesder prakischen
Theologie (Tubingen, 1841).
4
Anton T. Boisen, The Exploration of the Inner World
(New York: Harper & Bros., 1952).
 10

similarity in process between some forms of religious

experience and some forms of mental disorder.

In studying the "living human document," especially

people in deep disturbance, one was not, Boisen held,

merely studying psychology or psychiatry, but also pasto­

ral theology. For it is out of just such experiences, he

contended, that great religious insights have emerged in

prophets and mystics of the past.

Behind the particular form of Boisen's thesis is the

W
assertion i that the study of actual and concrete forms of

human experience, especially where ultimate issues are at

IE
stake, is theological if we bring theological questions

to it. It is not merely psychology or psychiatry incor­

EV
porated by theologians. It is a point in theological

method.

Another noteworthy American linked with pastoral

PR

theology was Seward Hiltner. Hiltner clearly and happily

began to mold a theology that emphasized ministerial and

pastoral perspectives.

Pastoral theology, Hiltner indicated in 1958, is

that branch of theological knowledge and in­

quiry that brings the shepherding perspective
to bear upon all the operations and functions
of the Church and the minister, and then draws
conclusions of a theological order from re­
flection on these observations.5

5
Seward Hiltner, Preface to Pastoral Theology (New
York: Abingdon Press, 1958), p. 20.
 11

r
Elsewhere Hiltner further defines his approach as an

operation-focused branch of theology, which

begins with theological questions and con­
cludes with theological answers, in the interim
examining all acts and operations of pastor
and church to the degree that they involve
the perspective of Christian shepherding.®

In detailing these notions, Hiltner turns his attention

to the traditional and classical concept of the "cura

animarum" and notes the fact that pastoral theology de­

W
mands of the minister a perspective of healing, sustaining

and guiding. Hiltner's understanding of pastoral theology

IE
is certainly an advancement over the more classical ap­

proach, but is still mainly clerical in nature and orien­

EV
tation. It is the "pastor" whose mission is must be to

"communicate" and "organize" the Christian message and

the societal reality flowering from that message.^

PR

Hiltner's latest book openly testifies to this same ap­

proach. As Baum says:

his book provides no systematic treatment of

the incarnation and the atonement, of creation
and redemption and sanctification, of suffering,
of faith, of hope, and even, of God.®

£
Ibid., p. 24.
7
Gregory Baum's article "Pastoral Psychology: The
Future," Journal of Pastoral Counseling (Spring-Summer,
1972), emphasizes the concept of "cura animarum."
8
Ibid., Theological Dynamnics (Nashville: Abingdon
Press, 1972), pp. 14-14.
 12

Hiltner will doubtlessly always stand as an important

milestone in the history of pastoral theology. His contri­

bution has not been so much creative theological reflection

as a sensitive understanding of the pastoral situation;

significant also has been his free usage of psychology to

help enlighten the religious situation. He certainly has

injected important psychotherapeutic procedures into

pastoral counseling and theologizing. Thomas C. Oden has

rightly pointed out that Hiltner has been willing to

W
"borrow from the wisdom of dynamic psychology and current
Q
psychotherapy on behalf of the church's service.
IE in

this regard, Hiltner wrote in The Counselor in Counseling

that
EV

in terms of basic attitude, approach and method,

pastoral counseling does not differ from effec­
tive counseling by other types of counselors.
It differs in terms of the setting in which the
PR

pastor must view all human growth and human

problems.

Hiltner sees pastoral counseling as "the attempt by

a pastor to help people help themselves through the process

of gaining understanding of their inner conflicts.

g
Thomas C. Oden, Contemporary Theology and Psycho­
therapy (Philadelphia: Westminster Press, 1967), pp. 81-
82.

10Seward Hiltner, The Counselor in Counseling (New

York: Abingdon press, 1950), p. 11".
11
Ibid., Pastoral Counseling (Nashville: Abingdon
Press, 1949), p. 19).
 13

The strength of his position, as Oden also indictes, is

its pragmatism; whereas its weakness is its generality.

Hiltner's methodology is devoid of any real theological

and ecclesial reference or dimension; he fails, Oden

feels, . . t o apply a deliberate theological critique

12
to the assumptions of the therapeutic process." Cer­

tainly pastoral theology has definitely progressed from

detailed rubrics to a religious perspective with a psycho­

logical vision, but something is still lacking. In Hilt­

W
ner we have a pragmatic theological method, but it does

not seem to protect itself against uncritical cultural

IE
absorption; it also neglects, as Oden further points out,

"exegetical and historical issues." As a result, pastoral

EV
theology and counseling could find itself unprepared to

meet the demands of current healing arts as Oden’s crit-

13
icism of Hiltner shows.
PR

Hiltner's definition of pastoral theology also tends

to be highly and uncritically individualistic and subjec­

tive; his perceptions of healing, sustaining and guiding,

all within the inclusive framework of shepherding, like­

wise absent themselves from any ecclesial orientation of

specific nature. His approach finally amounts to "a

certain point of view in the subject who is performing

12
Ibid., p. 88.