Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Thesis advisor: Richard Lennan / Thesis advisor: Randy Sachs / Thesis (STL) — Boston College, 2012. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Karl Rahner, responding to the problems raised by Kant's critical philosophy, sought to present a Thomistic metaphysics of realism in a modern thought-form through a reduction of the interrogative thrust of the intellect to its possibility conditions, and so, like Marechal before him, attain an absolute affirmation of Being. Rahner's transcendental system, however, would seem to have been overtaken by a more existential stress in phenomenological thinking. Emmanuel Levinas, with his thought of the Other and his attempt at an excendence from Being, would seem at first glance to sit uncomfortably alongside Rahner's system, yet, a closer reading of both unearths a remarkable convergence in their thinking. The deeper phenomenological reduction which Levinas undertakes to reveal the inter-subjective context of consciousness helps to humanise Rahner's approach. This thesis attempts a fruitful confrontation of both thinkers by, firstly, indicating the tension between Rahner's own philosophical propaedeutic and his theological writings, particularly on grace, mystery and the love of God and neighbour, where he affirms that human existence is ultimately reductio in mysterium and that human fulfilment is to be found in a personal relationship with a human Other. A second purpose is to show how these same theological themes can be developed from within Levinas' own thought, and how his own philosophy can provide a worthwhile context for Christian theology. The thesis unfolds by considering the various methods - metaphysical, transcendental and phenomenological - which surround both thinkers (Chapter 1) and then proceeds to outline their various philosophical influences (Chapter 2). Since the notion of Being as self-presence is fundamental in Rahner, and since Levinas refuses a philosophy of presence, Chapter 3 questions the privilege of presence. This will lead, in its turn, to a rethinking of the notion of subjectivity: the subject is not to be consider as presence-to-self but as a relationship with the Other (Chapter 4). This relationship is experienced in Desire (Chapter 5) and in the responsibility experienced before the face of the Other (Chapter 6). The relation between ethics (the good) and Being is pursued in chapter 7. Finally, the notion of mystery is indicated as the theme which inspires the work of both Rahner and Levinas (Chapter 8). Rahner's unmastered mystery will become Levinas' incomprehensible infinity in the presence of which the subject is called to response and responsibility.

No description available.

Ce mémoire présente les structures de l'acte de foi développées par Hans Urs von Balthasar et Karl Rahner en les replaçant sur la trame de leurs logiques théologiques respectives. Après une introduction justifiant la pertinence de la question et des théologiens traités, le premier chapitre situe historiquement l'acte de foi selon des perspectives sémantique, biblique, théologique et magistérielle. Le deuxième chapitre, consacré à Balthasar, présente l'acte de foi comme l'eros christique et humain qui répond à l'eros de la Révélation. Chez Rahner, qui fait l'objet du troisième chapitre, la foi est plutôt une reductio in mysterium, un abandon de l'homme au mouvement illimité de sa transcendance. La conclusion présente de manière comparative le positionnement respectif de Balthasar et Rahner par rapport à la théologie de l'acte de foi, et propose une voie pour penser l'irréductibilité du différend entre ces deux auteurs.

'Direct experience of God' is a term frequently used by theologians without adequate clarification regarding its meaning. The understanding thereof has become increasingly complicated by the process of secularization. In the 1960's, it was repeatedly asserted that modern people could not have direct experiences of God, albeit that one could still live by faith and by commitment to the way of Jesus in a world in which, it was asserted, "God is dead". This claim, although long predominant, has been challenged by the upsurge of interest in mysticism, both Eastern and Western, and the burgeoning of Pentecostalism and the Charismatic movement, in which circles direct experience of God was frequently claimed. If direct experience of God is something natural to humanity, interpretation of it will vary in exactly the same way as interpretation of all other human experiences. This could be a possible reason for it being so very poorly integrated into everyday life, resulting in the loss of meaning and value.

Dans ce mémoire, nous avons voulu répondre, en nous référant à K. Rahner, F.-X. Durrwell et H. U. von Balthasar, à la question suivante: Pourquoi le Christ devait-il faire l'expérience de la mort pour accomplir notre salut? L'analyse ainsi que la synthèse des interprétations de chacun de ces auteurs, ont été élaborées en trois étapes: 1- La mort du Christ considérée dans sa réalité existentielle; 2- La mort du Christ, traduction humaine ultime de son être filial divin; 3- La signification salvifique de la mort du Christ. Cette étude nous a permis d'élaborer la synthèse suivante: En assumant, dans son obéissance filiale, l'expérience de la mort entendue non seulement comme accomplissement de la vie humaine dans l'expérience du vide de la fin corporelle, mais aussi comme solidarité psychique avec le destin eschatologique des pécheurs non rachetés, le Christ a accompli pour nous en sa personne le jugement divin sur le péché du monde, qu'impliquait notre réconciliation avec Dieu. Désormais ressuscité d'entre les morts, il peut, dans l'acte d'amour absolu que fut sa mort - et en lequel il est fixé éternellement -, se communiquer à tous les êtres humains pour qu'ils puissent, en lui, échapper au jugement et avoir de nouveau accès à la vie de Dieu.