Kontribusi Doa Mistik Karl Rahner bagi Kalangan Reformed di Era Pascakebenaran

Kalangan Reformed konservatif cenderung bersikap curiga dan bermusuhan terhadap berbagai pengalaman iman yang sifatnya pribadi dan subjektif. Teologi Reformed yang berakar pada karya Calvin telah dianggap mengutamakan akal budi dan rasionalitas semata. Mencermati perkembangan zaman, kalangan Reformed perlu menyadari bahwa dunia sedang berhadapan dengan sebuah era, yakni era pascakebenaran. Era pascakebenaran, yang sering ditempatkan hanya dalam konteks politik, ternyata mempunyai dampak pula terhadap dinamika iman. Era pascakebenaran ini telah membuat rasionalitas dan hal-hal yang sifatnya objektif menjadi kurang lagi menarik. Unsur misteri dan kekaguman dalam iman yang sifatnya subjektif justru perlu mendapatkan tempatnya. Menghadapi era yang demikian, makalah ini bertujuan untuk menunjukkan bahwa karya Calvin, terutama Institutes dan tafsiran Mazmurnya, tidak bersikap bermusuhan terhadap pengalaman pribadi. Justru karya Calvin tidaklah lepas dari pengaruh tulisan mistik dan bahkan menunjukkan keterbukaan terhadap pengalaman religius. Dengan keterbukaan Calvin yang demikian, doa mistik Karl Rahner dapat menjadi sebuah sarana bagi kalangan Reformed konservatif untuk menghadirkan aspek misteri dan kekaguman dalam iman.

Karl Rahner and the practical theology

It is surprising that Karl Rahner (1904-1984), as a systematic theologian, provided essential impulses for practical theology. But he played an important role in planning and editing the "Handbuch der Pastoraltheologie" (1964-1972). The basis for this work was Rahners view of practical theology as a science of the self-fulfillment of the church in the respective current situation. However, this ecclesial conception of pastoral theology soon encountered opposition. On the other hand, his demand for a “new mystagogy” was often taken up for concepts of mystagogical pastoral care and mystagogical learning.

Transcendentalno iskustvo skrbi za samoga sebe u kontekstu pandemije COVID-a 19

Smisao postojanja čovjeka kao osobe jest dioništvo na slobodi i ljubavi. Riječ je o relacijama između osoba, te ih čovjek doživljava u blizini i susretu s drugim osobama. Premda je čovjek slika Boga kao osobe, bivstvovanje između božanskih osoba ipak je na različitoj visini od bivstvovanja čovjeka. Stoga je egzistencijalno bitno da se susret s istinskom ljubavi i slobodom ostvari na ljudskoj razini i u životnom prostoru. U tom smislu Karl Rahner govori o čovjekovu vlastitom iskustvu transcendentalnog nadilaženja i susretu u Božjem samopriopćenju. Čovjek je biće koje u utjelovljenom Logosu, Isusu iz Nazareta, može susresti ono što osobnom transcendencijom traži. Stoga se ostvarenje vlastite egzistencije može postići samo u susretu sa stvarno samopriopćavajućom Ljubavlju, koja svoje ishodište nalazi u svjedočanskom postojanju ljudske obitelji. Pandemija COVID-a 19, kao iskustvo izrazitog ograničavanja sloboda, izoliranosti i samoće globalnog društva, predstavlja dramatično iskustvo ranjivosti ljudske egzistencije, te kao takvo bitno upućuje na čovjekovu transcendentalnu dimenziju. Iskustvo razotkrivenog opasnog antropocentrizma, koji gleda zadovoljiti isključivo i samo svoj vlastiti „ja“, stoji nasuprot neotuđivog dostojanstva svake ljudske osobe i njezinog transcendentalnog iskustva communija. Upravo zato samo u procesu transcendentalnog nadilaženja ovakvog graničnog iskustva, kroz kontemplaciju, suosjećanje, odgovornost i solidarnost, te s njima povezanim otkrićem Božje samopriopćavajuće ljubavi, može započeti novo vrijeme ozdravljenja, susreta, pravde i općeg dobra, tj. vrijeme vraćanja transcendentalnog dostojanstva svakoj ljudskoj osobi.

RELASI BAPA DAN ANAK PADA PERISTIWA SALIB MENURUT PANDANGAN JÜRGEN MOLTMANN

The cry of Jesus saying "My God, My God, why have You forsaken me?" draws Jürgen Moltmann’s attention to investigate what happened in the relationship between the Father and the Son at the event of the cross. Moltmann sees that in this event of the cross, for the first time, Jesus crying out called the Father not as Father but as "God". The exclamation is then seen as an indication of separation in the intratrinity relationship. Moltmann supports his conclusion with the thought of Karl Rahner who believes that "the immanent Trinity is the economic Trinity." In an attempt to explain what happened in the relationship between the Father and the Son at the cross, Moltmann uses the trinitarian point of view, namely seeing the Triune God first as three distinct persons and then seeing the unity. The weakness of Moltmann's thinking is that it creates the impression that the economic Trinity can change the immanent Trinity and falls into the understanding of the social Trinity. This understanding can also give the impression that the cross event can separate the relationship between the Father and the Son. By using a descriptive analysis method, this paper will show that even in the event of the cross, the relationship between the Father and the Son remains intact and one. First of all, the author describes Moltmann's view and provides some reviews of these views. Then, the author gives a view of the relationship between the Father and the Son with respect to the call of Jesus at the cross. Keywords: Jürgen Moltmann, broken Trinity, intratrinity relation, cross. Abstrak: Seruan Yesus yang mengatakan “Allahku, Allahku, mengapa Engkau meninggalkan Aku?” menarik perhatian Jürgen Moltmann untuk menyelidiki apa yang terjadi dalam relasi Bapa dan Anak pada peristiwa salib. Moltmann melihat bahwa pada momen ini untuk pertama kalinya Yesus berseru memanggil Bapa bukan dengan sebutan Bapa, tetapi dengan sebutan “Allah”. Seruan ini kemudian dilihat sebagai indikasi terjadinya keterpisahan dalam relasi intratritunggal. Moltmann mendukung pernyataannya ini dengan mengadopsi pemikiran Karl Rahner yang meyakini bahwa “the immanent Trinity is the economic Trinity.” Dalam upaya untuk menjelaskan apa yang terjadi dalam relasi Bapa dan Anak pada peristiwa salib, Moltmann memakai sudut pandang trinitaris, yaitu melihat Allah Tritunggal pertama-tama sebagai tiga pribadi yang berbeda kemudian melihat kesatuannya. Kelemahan dari pemikiran Moltmann adalah menimbulkan kesan the economic Trinity dapat mengubah the immanent Trinity dan jatuh pada pemahaman Trinitas sosial. Pemahaman ini juga dapat menimbulkan kesan bahwa peristiwa salib dapat membuat relasi Bapa dan Anak terpisah. Dengan menggunakan metode analisis deskriptif, tulisan ini akan memperlihatkan bahwa pada peristiwa salib pun, relasi Bapa dan Anak tetap utuh dan satu. Pertama-tama penulis memaparkan pandangan Moltmann dan memberikan beberapa tinjauan terhadap pandangan tersebut. Kemudian, penulis memberikan pandangan tentang relasi Bapa dan Anak terkait dengan seruan Yesus. Kata-kata Kunci: Jürgen Moltmann, keterpisahan Tritunggal, relasi intratritunggal, salib.

From Luminosity to Love: Metaphysics and Empathy in Hearer of the Word

Can a metaphysical argument for God’s existence warrant affirming not only that God is but that God is, and creates out of, love? In Hearer of the Word, Karl Rahner makes such an argument. After reaffirming the distinctively metaphysical character of Rahner’s philosophy of religion, the article revisits his cosmological argument’s attempt to ground the intelligibility of being in God’s love. Drawing on the work of Edith Stein, I identify an implicit “empathic logic” at work in Rahner’s metaphysics, a logic that enables him to recognize the givenness and intelligibility of creation as an expression of God’s love.

Species and Salvation: Theology of History in the Anthropocene?

In this article I will discuss various thoughts of a few recent representatives of the tradition of the philosophy of history—Heinz Dieter Kittsteiner, Ulrich Beck, and finally Karl Rahner—and bring them into a conversation with Dipesh Chakrabarty's work on the problems of human species history and the Anthropocene. The aim of this undertaking is to gain greater clarity on the question of the work that theology continues to do for historical thought. I argue that Rahner's notions about “inclusivism”—according to which the possibility of salvation is vested in the species history of humanity rather than in the history of Christian revelation—and his related notion of an irresolvable tension between “anonymous” and what one might then call “onomastic” histories signal the continuing significance of a theology of the baptismal sacrament for historical thought. Rereading Rahner's thought sheds light on certain quandaries of the Anthropocene discussion, regarding the way in which species history can be related to other kinds of history writing, and the novel opening for theodicy generated by the breakdown of the culture–nature divide.