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35
Parochial and Plain Sermons, 6, pp. 339f.
36
F. Kerr, Theology after Wittgenstein, 1997, p. 14. Note that Kerr subsequently modified his views in the
light of some recent readings of Rahner - see F. Kerr, Immortal Longings, 1997, p. ix.
37
This is not to deny the call for an unsystematic reading of Rahner. See Kerr, Immortal, p. 178. There is
fundamental coherence in Rahner s thought even where it is unsystematic, which arises out of his
transcendental anthropology.
38
K. Rahner,  Theology and Anthropology in Theological Investigations, 9, 1972 28-45, p. 38.
39
See J. Maréchal, A Maréchal Reader, New York 1970, p. 27:  the originality of Cartesian philosophy
consisted less in the theses which it professed than in the spirit which animated it and in the point of view
which it opened up.
40
ibid, p. 28.
41
See K. Rahner, Spirit in the World, 1968, p. 48:  There is no actual intellectual knowledge which is not
already a conversion to the phantasm. This is the position out of which Rahner develops his metaphysics of
knowledge in response to the Kantian critique. Even the title of Rahner s work is instructive here.
42
C. Ernst,  Introduction in K. Rahner, Theological Investigations, 1, 1961, p. xiii.
43
This world is not so much that of sense experience, of which Newman wrote suspiciously on many
occasions (see, for example, The Arians of the Fourth
589
Century, 6th edition, 1890, p. 272:  the tyranny of the visible world ), but that of moral action and
decision.
44
R. Reno, The Ordinary Transformed: Karl Rahner and the Christian Vision of Transcendence,
Cambridge 1995, p. 188.
45
ibid, p. 197.
46
See K. Rahner,  Theology and Anthropology in Theological Investigations, 9, 1972, pp. 39f.
47
Kerr, Theology, p. 14.
48
The importance of these popular works for the understanding of Rahner s though has not been properly
appreciated, although as early as 1963, Herbert Vorgrimler classed Encounters with Silence (Worte ins
Schweigen) as  the best and most influential of Rahner s works alongside his 1946 Lenten Sermons.
See H. Vorgrimler, Karl Rahner: His Life, Thought and Works, 1965, p. 43. The relation between Worte
ins Schweigen (1938) and Rahner s major philosophical works Geist in Welt (1939) and Hörer des
Wortes (1941) would be worthy of investigation..
49
K. Rahner, Encounters with Silence, 1975, p. 48.
50
K. Rahner,  Experience of the Holy Spirit in Theological Investigations, 18, 1984, p. 203.
51
Grammar, p. 385.
52
Quote from Rush Rhees in D.Z. Phillips, Faith after Foundationalism, 1989, p. 107.
53
ibid, p. xiv.
54
ibid, p. xiii. Proponents of Reformed epistemology would undoubtedly prefer the term,  basic
propositions , but we are not concerned with the details of that debate here.
55
ibid, p. 113.
56
L. Wittgenstein, On Certainty, 1969, §262.
57
Phillips, Faith, p. 89.
58
Wittgenstein, §143.
59
See ibid, §§341-343.
60
Phillips, p. 92.
61
Foundations, p. 59.
62
See University Sermons, p. 55.
63
See J.H. Newman, A Letter Addressed to His Grace the Duke of Norfolk on Occasion of Mr
Gladstone s Recent Expostulation, 1875, p. 56.
64
B. Mitchell,  Newman as a Philosopher in I. Ker and A. Hill, edd., Newman after a Hundred Years,
Oxford 1990, p. 243.
65
Quoted from J.H. Newman,  Opus Magnum ms,  In festo S. Gregorii, 1857, in D. A. Pailin, The Way
to Faith: An Examination of Newman's Grammar of Assent as a Response to the Search for Certainty in
Faith, London 1969, p. 82.
66
See Sillem, p.6 - Note of Newman, dated 22 September:  What I write, I do not state dogmatically, nor
have I confidence enough in what I have advanced to warrant publication.
67
Grammar, p. 315f.
68
Grammar, p. 369.
69
H. Fries, Die Religionsphilosophie, p. 89.
70
Parochial and Plain Sermons, 6, p. 339.
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