Karl Rahner, a German Jesuit, was probably the most prominent and influential Catholic theologian of the twentieth century. In the 1950s, he was on the margins, his orthodoxy questioned and his work censored. Yet a decade later he was a key theological adviser at the Second Vatican Council and, in almost all accounts but his own, one of the shaping influences upon it. Heavily influenced by Aquinas, his work sought to reconcile Christian faith with contemporary thought and the revelation of God in human experience. Here, Karen Kilby makes Rahner's often dense and difficult thinking accessible to a wide audience. She sketches a few of the central themes of Rahner's thought and gives the reader both a feeling for the way he approaches problems and some sense of the breadth of his work. This revised and expanded edition is an ideal introduction to Rahner for students and the general reader.

Karl Rahner is one of the great theologians of the twentieth century, known for his systematic, foundationalist approach. This bold and original book explores the relationship between his theology and his philosophy, and argues for the possibility of a nonfoundationalist reading of Rahner. Karen Kilby calls into question both the admiration of Rahner's disciples for the overarching unity of his though, and the too easy dismissals of critics who object to his 'flawed philosophical staring point' or to his supposedly modern and liberal appeal to experience. Through a lucid and critical exposition of key texts including Spirit in the World and Hearer of the Word, and of themes such as the Vorgriff auf esse, the supernatural existential and the anonymous Christian, Karen Kilby reaffirms Rahner's significance for modern theology and offers a clear exposition of his thought.

Karl Rahner is one of the great theologians of the twentieth century, known for his systematic, foundationalist approach. This bold and original book explores the relationship between his theology and his philosophy, and argues for the possibility of a nonfoundationalist reading of Rahner. Karen Kilby calls into question both the admiration of Rahner's disciples for the overarching unity of his though, and the too easy dismissals of critics who object to his 'flawed philosophical staring point' or to his supposedly modern and liberal appeal to experience. Through a lucid and critical exposition of key texts including Spirit in the World and Hearer of the Word, and of themes such as the Vorgriff auf esse, the supernatural existential and the anonymous Christian, Karen Kilby reaffirms Rahner's significance for modern theology and offers a clear exposition of his thought.

Karen Kilby has successfully taken the difficult and obscure work of Karl Rahner and presented it in a clear, fascinating way that explains the man and his religious quest.

Karen Kilby explores the doctrine of the Trinity and issues of evil, suffering and sin. She offers a critique of the lack of respect for mystery found in the most popular Trinitarian thinking of our time. Kilby gives an apophatic reading of Aquinas on the Trinity and offers a distinct next step in the sequence on the Trinity - the appeal of social doctrines of the Trinity lies principally in their ecclesial and political relevance. She engages with Miroslav Volf's famous 'The Trinity is our social program' essay and addresses the question of what an alternative politics of an apophatic theology of the Trinity might look like. The essays explore the question of theodicy and argue that evil poses a question to Christians and Christian's theology which can neither be answered nor dismissed. Kilby argues that Christians must live with this mystery, this lack of resolution, rather than trying to diminish the gravity of evil, or allowing evil to dictate their conception of God's goodness or power. By offering a critical reading of Hans Urs von Balthasar and Julian of Norwich she explores the question of whether Christianity can avoid giving a positive valuation to suffering, and concludes the two represent two different strands within the Christian tradition in relation to thought on suffering.

This volume approaches questions concerning the status and meaning of suffering in Christian life and Christian theology through the lens of a variety of theological disciplines - biblical, historical, practical, political and systematic theology. Scholars from this range of fields concentrate on a number of questions: Is love intrinsically linked with suffering? Are suffering and loss on some level fundamentally good? How is - and how should - suffering and diminishment be viewed in the Christian tradition? Featuring leading voices that include Linn Tonstad, Bernard McGinn, Anna Rowlands, John Swinton and Paul Murray, this volume brings together essays touching on concrete issues such as cancer, mental health, and the experience of refugees, and discusses broad themes including vulnerability, kenosis and tragedy. In correlating these themes with the examination of texts ranging from Paul's letters to works of the Cappadocians, Thomas Aquinas, John of the Cross and Mother Teresa, Suffering and the Christian Life offers fresh and accessible academic approaches to a question of vital personal, existential significance.

Karen Kilby explores the doctrine of the Trinity and issues of evil, suffering and sin. She offers a critique of the lack of respect for mystery found in the most popular Trinitarian thinking of our time. Kilby gives an apophatic reading of Aquinas on the Trinity and offers a distinct next step in the sequence on the Trinity - the appeal of social doctrines of the Trinity lies principally in their ecclesial and political relevance. She engages with Miroslav Volf's famous 'The Trinity is our social program' essay and addresses the question of what an alternative politics of an apophatic theology of the Trinity might look like. The essays explore the question of theodicy and argue that evil poses a question to Christians and Christian's theology which can neither be answered nor dismissed. Kilby argues that Christians must live with this mystery, this lack of resolution, rather than trying to diminish the gravity of evil, or allowing evil to dictate their conception of God's goodness or power. By offering a critical reading of Hans Urs von Balthasar and Julian of Norwich she explores the question of whether Christianity can avoid giving a positive valuation to suffering, and concludes the two represent two different strands within the Christian tradition in relation to thought on suffering.

This volume approaches questions concerning the status and meaning of suffering in Christian life and Christian theology through the lens of a variety of theological disciplines – biblical, historical, practical, political and systematic theology. Scholars from this range of fields concentrate on a number of questions: Is love intrinsically linked with suffering? Are suffering and loss on some level fundamentally good? How is – and how should – suffering and diminishment be viewed in the Christian tradition? Featuring leading voices that include Linn Tonstad, Bernard McGinn, Anna Rowlands, John Swinton and Paul Murray, this volume brings together essays touching on concrete issues such as cancer, mental health, and the experience of refugees, and discusses broad themes including vulnerability, kenosis and tragedy. In correlating these themes with the examination of texts ranging from Paul’s letters to works of the Cappadocians, Thomas Aquinas, John of the Cross and Mother Teresa, Suffering and the Christian Life offers fresh and accessible academic approaches to a question of vital personal, existential significance.

Fergus Kerr, OP is one of the foremost Catholic theologians of his generation. His works are widely read by specialists and students in the UK, North America and across the world. His 'Theology after Wittgenstein' is regarded as a seminal work in philosophical theology. His 'After Aquinas: Versions of Thomism' and 'Twentieth Century Catholic Theologians' are two of the finest student-focussed introductions to their topics currently available. The essays in this collection cover the two key areas of Kerr's contribution: the relationship between theology and philosophy, focusing particularly on Thomism; and twentieth century Catholic thought. These themes provide the volume's coherence. A key strength of this volume lies in the stature of its contributors. These include the Canadian Catholic philosopher and Templeton-laureate Charles Taylor, Stanley Hauerwas, John Milbank, David Burrell and Denys Turner. A number of younger contributors, representing the influence of Kerr over several generations, are also represented.

With over 550 entries ranging from Abba to Zwingli composed by leading contemporary theologians from around the world, The Cambridge Dictionary of Christian Theology represents a fresh, ecumenical approach to theological reference. Written with an emphasis on clarity and concision, all entries are designed to help the reader understand and assess the specifically theological significance of the most important concepts. Clearly structured, the volume is organized around a small number of 'core entries' which focus on key topics to provide a general overview of major subject areas, while making use of related shorter entries to impart a more detailed knowledge of technical terms. The work as a whole provides an introduction to the defining topics in Christian thought and is an essential reference point for students and scholars.

Fergus Kerr, OP is one of the foremost Catholic theologians of his generation. His works are widely read by specialists and students in the UK, North America and across the world. His Theology after Wittgenstein is regarded as a seminal work in philosophical theology. His After Aquinas: Versions of Thomism and Twentieth Century Catholic Theologians are two of the finest student-focussed introductions to their topics currently available. The essays in this collection cover the two key areas of Kerrs contribution: the relationship between theology and philosophy, focusing particularly on Thomism; and twentieth century Catholic thought. These themes provide the volumes coherence. A key strength of this volume lies in the stature of its contributors. These include the Canadian Catholic philosopher and Templeton-laureate Charles Taylor, Stanley Hauerwas, John Milbank, David Burrell and Denys Turner. A number of younger contributors, representing the influence of Kerr over several generations, are also represented.

With over 550 entries ranging from Abba to Zwingli composed by leading contemporary theologians from around the world, The Cambridge Dictionary of Christian Theology represents a fresh, ecumenical approach to theological reference. Written with an emphasis on clarity and concision, all entries are designed to help the reader understand and assess the specifically theological significance of the most important concepts. Clearly structured, the volume is organized around a small number of 'core entries' which focus on key topics to provide a general overview of major subject areas, while making use of related shorter entries to impart a more detailed knowledge of technical terms. The work as a whole provides an introduction to the defining topics in Christian thought and is an essential reference point for students and scholars.

The enormously prolific Swiss Roman Catholic theologian Hans Urs von Balthasar (1905-1988) was marginalized during much of his life, but his reputation over time has only continued to grow. He was said to be the favorite theologian of John Paul II and is held in high esteem by Benedict XVI. It is not uncommon to hear him referred to as "the" great Catholic theologian of the twentieth century.In "Balthasar: A (Very) Critical Introduction" Karen Kilby argues that although the low regard in which Balthasar was held from the 1950s to 1960s was not justified, neither is the current tendency to lionize him. Instead, she advocates a more balanced approach, particularly in light of a fundamental problem in his writing, namely, his characteristic authorial voice -- an over-reaching "God's eye" point of view that contradicts the content of his theology.