tag:blogger.com,1999:blog-19556797.post8287647739714890263..comments2023-06-10T08:58:40.475-05:00Comments on Gift of Self: Thesis Thoughts - Historical BackgroundABhttp://www.blogger.com/profile/13909234307086337337noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-19556797.post-52159128784273662632008-11-14T15:42:00.001-06:002008-11-14T15:42:00.001-06:00Henry,Thanks for the nuance and clarification.Henry,<BR/><BR/>Thanks for the nuance and clarification.JBhttps://www.blogger.com/profile/00935199824833517345noreply@blogger.comtag:blogger.com,1999:blog-19556797.post-3563964934099189242008-11-14T15:42:00.000-06:002008-11-14T15:42:00.000-06:00Kris,First of all, I do intend to get around to re...Kris,<BR/><BR/>First of all, I do intend to get around to reading your Old Testament stuff, but I'm pretty swamped with thesis and other things at the moment.<BR/><BR/>That is a very good question. Rahner works from primarily a systematic position. A person need not believe anything about Christ to be saved. A person may, in his words, transcendentally respond positively to God's offer of salvific grace and live an implicitly Christian life without proclaiming himself a Christian, either due to invincible ignorance, or the weakness of the manner in which the Gospel was preached/exhibited to him, etc.<BR/><BR/>Balthasar...I'm not sure that he addresses it either. Although he may. For Balthasar, the Cross, martyrdom, Christian witness, etc. is intrinsic to being a Christian. Therefore he is not comfortable with Rahner's transcendental method or his terminology of "anonymous Christians." However, Balthasar's hope for the salvation of non-Christians may be more "radical" than Rahner's. He bases this hope on God's universal salvific will. He wills that all men be saved and on his theology of Jesus' descent into hell after the Crucifixion and before the Resurrection. At which time, according to Balthasar, Christ preached to the damned. <BR/><BR/>It is interesting stuff, but I haven't done enough research yet to answer you fully. Hope that helps a little.JBhttps://www.blogger.com/profile/00935199824833517345noreply@blogger.comtag:blogger.com,1999:blog-19556797.post-64267057095708637362008-11-13T02:33:00.000-06:002008-11-13T02:33:00.000-06:00I would only say that the 19th century really wasn...I would only say that the 19th century really wasn't so exclusive to discussing the question of how to interpret "no salvation outside of the Church." Since the time of Columbus, that question became quite important, and would be discussed by various sources.Henry Karlsonhttps://www.blogger.com/profile/08506445261363361986noreply@blogger.comtag:blogger.com,1999:blog-19556797.post-83819098047785555152008-11-11T00:52:00.000-06:002008-11-11T00:52:00.000-06:00in the question of christology, how much do baltha...in the question of christology, how much do balthasaar and rahner look to the gospel narrative in so far as presenting the minimum's for salvation as Christ understood them? As Christ forgave? By that I mean, do they evaluate the narrative as a whole, or work from a systematic position, using certain texts only?<BR/><BR/>One of my class lessons was in this issue earlier in the week, and I read an article by a certain Rick Brown, writing in the International Journal of Frontier Mission, on 'What Must One Believe about Jesus for Salvation', which is extremely important due to its missiological implication.<BR/><BR/>-KrisAnonymousnoreply@blogger.com