In lieu of an abstract, here is a brief excerpt of the content:INDIRECT METHODS IN THEOLOGY: KARL RAHNER AS AN AD HOC APOLOGIST NICHOLAS M. HEALY St. John's University Staten Island, New York THE PURPOSE of this paper is to discuss Karl Rahner's emarks upon, and use of, what he called ' indirect methds ' in theology.1 To my knowledge there has been little analysis, beyond incidental treatment, of Rahner's scattered references to these methods.2 In the following pages I (...) hope to remedy this gap, and argue for two interdependent theses : First, by construing Rahner's own theological practice in the light of his remarks on the indirect methods, an apologetic method can be discerned which could prove useful for contemporary theology. Second, reading Rahner from this perspective indicates that his apologetic method is much more situation-relative and occasionalist than has generally been recognized hitherto. Two Kinds of Apologetics A quick sketch of some aspects of the present theological scene will help make these theses a little clearer and provide some cate1 My discussion of the indirect methods is based primarily upon the following sources: Theological Investigations (New York: Crossroad, 1961-1982) (cited in the text as TI), vol. 6, " A Small Question Regarding the Contemporary Pluralism in the Intellectual Situation of Catholic and the Church", pp. 21-30; vol. 11, "Reflections on Methodology in Theology", pp. 68-114; vol. 16, "A New Task for Theology". Foundations of Christian Faith (New York: Crossroad, 1978) (henceforth cited as FCF), introduction, pp. 1-23, et passim. 2 See e.g., Anne Carr, The Theological Method of Karl Rahner (Missoula: Scholars Press, 1977), pp. 267-9; Francis S. Fiorenza, Foundational Theology: Jesus and the Church (New York: Crossroad, 1984) (cited as Fiorenza), p. 93. Both these interpreters consider the indirect methods to be synonymous with the transcendental method. They then interpret the former in terms of the latter, misguidedly, I will argue. 613 614 NICHOLAS M. HEALY gories for the following discussion. According to William Placher,8 the contemporary situation in North American theology is often characterized as one in which two rival models of theology are dominant, the revisionist and the post-liberal (Placher, 17-19). Placher discusses many aspects of each model; here I want to look only at those features which bear upon their different conceptions of the nature of apologetics. According to David Tracy, a leading practitioner of the revisionist model, theology in all its forms must be " determined by a relentless drive to genuine publicness ".4 In order to maintain its public character, theology, like any discipline, must develop a preliminary systematic argument by which to ground its possibility and to ·establish its claims to truth and meaningfulness. This initial apologetics uses universal categories and proceeds in accordance with general criteria, functioning in terms, that is, which " all reasonable persons, whether ' religiously involved ' or not, can recognize as reasonable" (Tracy, 57). Usually it takes the form of a foundational explanatory theory of religious discourse which appeals to the universal nature of the deep structures of religious experience. This general theory of religion provides criteria for the subsequent theology, thereby maintaining the latter's relevance for the general, non-Christian public. The theological method considered appropriate is one which attempts systematically to correlate Christian-specific claims with the deep structures of human experience.5 The post-liberal model, by comparison, is more concerned to preserve Christian identity than to maintain the publicness of Christian discourse. The task of theology is not primarily the apologetic one of justifying Christianity to a non-Christian puba Unapologetic Theology: A Christian Voice in a Pluralistic Conversation (Louisville: Westminster/John Knox Press, 1989) (cited as Placher). 4 David Tracy, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad, 1981), p. 31 (cited as Tracy). 5 See the analyses in, e.g., George A. Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (Philadelphia: Westminster Press, 1984), chapter 2; and Ronald F. Thiemann, Revelation and Theology: The Gospel as Narrated Promise (Notre Dame: U. of N. D. Press, 1985), chapter 4. KARL RAHNER AS AN AD HOC APOLOGIST 615 lie. Instead the theologian should critically " describe and redescribe the character and relationship of Christian beliefs and... (shrink)

In a clear account of the mature theology of Thomas Aquinas the author, a theologian himself, reveals the evangelical, pastoral and theocentric character of Aquinas's pre-modern theology.

Intentions are an important concept in Artificial Intelligence and Cognitive Science. We present a formal theory of intentions and beliefs based on Discourse Representation Theory that captures many of their important logical properties. Unlike possible worlds approaches, this theory does not assume that agents are perfect reasoners, and gives a realistic view of their internal architecture; unlike most representational approaches, it has an objective semantics, and does not rely on an ad hoc labeling of the internal states of agents. We (...) describe a minimal logic for intentions and beliefs that is sound and complete relative to our semantics. We discuss several additional axioms, and the constraints on the models that validate them. (shrink)