¹ For an analysis of the similarities and differences between Rahner and Hartshorne on the question of divine immutability, see King, J. Norman and Whitney, Barry L., “Rahner and Hartshorne on Divine Immutability,” International Philosophical Quarterly 22 (1982), 195–209.CrossRefGoogle Scholar Please note that since writing that article, we have become sensitive to the issue of inclusive language. In the present article, references to God avoid exclusively male language. Since, however, most of the writings of Rahner and Hartshorne were published prior to the general awareness of this issue, we simply have retained their exact wording in quoted material. For his part, Hartshorne's current writings have responded to this issue; Rahner's death in 1984 precluded any similar response.

² See Whitney, Barry L., “Divine Immutability in Process Philosophy and Contemporary Thomism,” Horizons 7/1 (Spring 1980), 49–68.CrossRefGoogle Scholar

³ Hartshorne, Charles, “Philosophy After Fifty Years” in Bertocci, Peter A., ed., Mid-Twentieth Century American Philosophy: Personal Statements (New York: Humanities Press, 1974), p. 147.Google Scholar

⁴ Hartshorne, Charles, Reality as Social Process: Studies in Metaphysics and Religion (Glencoe, IL: The Free Press; Boston: Beacon, 1953), p. 211.Google Scholar

⁵ Hartshorne, , “Beyond Enlightened Self-interest: A Metaphysics of Becoming,” Ethics 84 (1974), 206.CrossRefGoogle Scholar

⁶ Hartshorne, , Reality as Social Process, p. 211.Google Scholar

⁷ Ibid., pp. 211, 41.

⁸ Hartshorne, , Whitehead's Philosophy (Lincoln: University of Nebraska Press, 1972), p. 123.Google Scholar

⁹ Hartshorne, Charles, The Logic of Perfection and Other Essays in Neoclassical Metaphysics (LaSalle, IL: Open Court, 1962), p. 259.Google Scholar Hartshorne's essay, “Time, Death, and Eternal Life” (Logic of Perfection, Chapter 10), is probably his most systematic and detailed statement on the issue of death and immortality, although references to this issue are scattered widely throughout his many publications. See also Whitney, Barry L., Evil and the Process God (New York and Toronto: Edwin Mellen, 1985), pp. 157–67Google Scholar, where the issue is discussed in direct relationship to the question of theodicy.

¹⁰ Hartshorne, , “Philosophy After Fifty Years,” p. 151.Google Scholar

¹¹ Ibid., p. 150.

¹² Hartshorne, , Logic of Perfection, p. 261.Google Scholar

¹³ Ibid., It is a fundamental tenet of process thought that aesthetic value is primary. This is a particularly complex issue; yet, for an overview see Whitney, , Evil and the Process God, pp. 215–18;Google Scholar see also Hartshorne, , Whitehead's Philosophy, pp. 107–08Google Scholar, and Hartshorne, Charles, Creative Synthesis and Philosophic Method (London: SCM and LaSalle, IL: Open Court, 1970), pp. 303–21.Google Scholar

¹⁴ Hartshorne, , Logic of Perfection, p. 261.Google Scholar

¹⁵ Hartshorne, , Whitehead's Philosophy, p. 134.Google Scholar

¹⁶ Hartshorne, Charles, “The Significance of Man in the Life of God” in Theology in Crisis: A Colloquium on the “Credibility of God” (New Concord, OH: Muskingum College, 1967), p. 49.Google Scholar

¹⁷ Hartshorne, , Logic of Perfection, pp. 251–52.Google Scholar

¹⁸ Hartshorne, , “Significance of Man,” p. 49.Google Scholar

¹⁹ Hartshorne, , Logic of Perfection, p. 252.Google Scholar

²⁰ Ibid., p. 253.

²¹ “Without the immortality of experiences,” Hartshorne points out, “any heaven would present the same problem of the transience of experience” (Reality as Social Process, p. 211).

²² Hartshorne, Charles, “A Philosopher's Assessment of Christianity” in Leibrecht, Walter, ed., Religion and Culture: Essays in Honor of Paul Tillich (New York: Harper, 1959), pp. 177–78;Google ScholarHartshorne, , Whitehead's Philosophy, pp. 108–09.Google Scholar

²³ Hartshorne, , Logic of Perfection, p. 254.Google Scholar

²⁴ Ibid., p. 253.

²⁵ Ibid., see also Hartshorne, , “Significance of Man,” p. 40.Google Scholar

²⁶ Hartshorne, , Whitehead's Philosophy, pp. 108–09.Google Scholar

²⁷ Hartshorne, , Logic of Perfection, p. 40.Google Scholar

²⁸ Hartshorne, , “Philosophy After Fifty Years,” p. 149.Google Scholar

²⁹ Hartshorne, , Whitehead's Philosophy, p. 106.Google Scholar

³⁰ “He who says that belief in the divine enjoyment of a richer life than ours, to which our own can contribute, and which in turn will contribute to the lives of fellow creatures yet to come, can be no consolation to us for the trials of existence, is simply denying that we can genuinely love either God or man” (Whitehead's Philosophy, p. 105).

³¹ Hartshorne, , Logic of Perfection, pp. 259–60.Google Scholar

³² Hartshorne, , “Religion in Process Philosophy” in Feaver, J. Clayton and Horosz, William, eds., Religion in Philosophical Perspective (Princeton: D. Van Nostrand, 1967), p. 265.Google Scholar

³³ Hartshorne, , “Philosophy After Fifty Years,” p. 145.Google Scholar

³⁴ Ibid.; and Hartshorne, , “Religion in Process Philosophy,” pp. 266–67.Google Scholar

³⁵ Hartshorne, , “A Philosopher's Assessment of Christianity,” p. 176.Google Scholar

³⁶ Ibid.

³⁷ Hartshorne, , Logic of Perfection., p. 254.Google Scholar

³⁸ Hartshorne, , “Religion in Process Philosophy,” p. 264.Google Scholar In a recent book, Hartshorne refers to the reward-punishment scheme as “the moral argument against heaven and hell” (see his Omnipotence and Other Theological Mistakes [Albany: State University of New York, 1985], pp. 97–98Google Scholar).

³⁹ Hartshorne, , Logic of Perfection, p. 255.Google Scholar

⁴⁰ Ibid.

⁴¹ Ibid., p. 257.

⁴² Hartshorne, , “Significance of Man,” p. 43.Google Scholar

⁴³ Hartshorne, , Whitehead's Philosophy, p. 107.Google Scholar

⁴⁴ Hartshorne, , Logic of Perfection, p. 262.Google Scholar

⁴⁵ Hartshorne, , “Philosophy After Fifty Years,” pp. 150–51.Google Scholar Hartshorne's point here is that while we do not live on consciously in an afterlife, God will make use of our lives in ever new ways, endlessly. Whatever good we accomplished in our earthly lives will be used by God in an endless variety of new perspectives. As such, our lives, while consciously completed, contribute everlastingly to God. The endless variations God makes of our lives will not be experiences by us, of course, “save in principle and in advance through our devoted imagination, our love of God” (Hartshorne, , Logic of Perfection, p. 262Google Scholar).

⁴⁶ Hartshorne, , “Philosophy After Fifty Years,” p. 149.Google Scholar

⁴⁷ Ibid.

⁴⁸ Death, for example, is not merely a phenomenon of the body as opposed to the soul, but affects the total person; eschatological statements are not a report from the future, but an expression of present hope rooted in the present experience of grace; eternity is not an infinitely long mode of time, but the achieved final validity of human existence grown to maturity in freedom.

⁴⁹ Rahner, , Foundations of Christian Thought (New York: Seabury, 1978), p. 436.Google Scholar

⁵⁰ Foundations, pp. 85-86. For more detail, see “Theology and Anthropology,” Theological Investigations 9 (New York: Crossroad, 1973): 28–45;Google Scholar“Reflections on Methodology in Theology,” Theological Investigations 11 (New York: Crossroad, 1974): 68–114;Google Scholar and Foundations, pp. 24-71, 116-37. To date twenty volumes of Rahner's Theological Investigations have appeared in English. They are currently being issued by Crossroad, New York. Henceforth we shall refer to any of these volumes as Investigations, followed by the volume number.

⁵¹ Rahner, , Foundations, p. 116.Google Scholar

⁵² Rahner, Karl, “Ideas for a Theology of Death,” Investigations, 13:181.Google Scholar

⁵³ Rahner, , “Ideas for a Theology of Death,” Investigations, 13: 180, 182.Google Scholar

⁵⁴ Rahner, Karl, “The Experiment with Man,” Investigations, 9:223.Google Scholar

⁵⁵ Rahner, , On the Theology of Death (Freiberg: Herder; Montreal: Palm, 1961), pp. 84–88;Google Scholar“The Scandal of Death,” Investigations, 7:140–44;Google Scholar“On Christian Dying,” Investigations, 7:285–93.Google Scholar

⁵⁶ Rahner, Karl, Christian at the Crossroads (New York: Seabury, 1975), p. 23.Google Scholar See also “Ideas fora Theology of Death,” Investigations, 13:184Google Scholar, where Rahner states: “Man finds his strength neither in despair nor in the illusion of self-sufficiency, but rather when, believing and loving in hope, he commits himself to the incomprehensible Mystery which comes to him and takes effect upon him in death. We call this mystery the God of hope.”

⁵⁷ Rahner, , “The Foundation of Belief,” Investigations, 16:13–14.Google Scholar For a fuller discussion of the experience of God, see “The Experience of God Today,” Investigations, 11:149–65;Google Scholar“Experience of Self and Experience of God,” Investigations, 13:112–32;Google Scholar“The Human Question of Meaning in Face of the Absolute Mystery of God,” Investigations, 18:89–104;Google ScholarFoundations, pp. 51-71. See also Bacik, James J., Apologetics and Eclipse of Mystery (Notre Dame, IN: University of Notre Dame Press, 1980)Google Scholar, and King, J. Norman, Experiencing God All Ways and Every Day (Minneapolis: Winston, 1982).Google Scholar

⁵⁸ Rahner, , “Eternity From Time,” Investigations, 17:172–75.Google Scholar

⁵⁹ Rahner, , “Ideas for a Theology of Death,” Investigations, 13:185–86.Google Scholar See also “Theology of Freedom,” Investigations, 6:178–96;Google ScholarFoundations, pp. 53-39, 65-66, 94-108; Grace in Freedom (New York: Herder and Herder, 1969), pp. 203–64.Google Scholar

⁶⁰ Rahner, Karl, “Ideas for a Theology of Childhood,” Investigations, 8:33.Google Scholar

⁶¹ Rahner, Karl, “Reflections on the Gradual Ascent to Christian Perfection,” Investigations, 3:110.Google Scholar

⁶² Rahner, Karl, “The Life of the Dead,” Investigations, 4:347–48;Google Scholar“Christianity and the ‘New Man,’” Investigations, 5:140–43;Google Scholar“On Christian Dying,” Investigations, 7:286–89.Google Scholar

⁶³ Rahner, , “The Life of the Dead,” Investigations, 4:348–49;Google Scholar“Theological Considerations Concerning the Moment of Death,” Investigations, 11:314–15.Google Scholar

⁶⁴ Rahner, , Foundations, pp. 268–69.Google Scholar See also “On the Theology of Hope,” Investigations, 10:242–59.Google Scholar

⁶⁵ “Wherever a free and lonely act of decision has taken place in absolute obedience to a higher law or in radical affirmation of love for another person, something eternal has taken place and man is experienced immediately as transcending the indifference of time in its mere temporal duration” (Rahner, , Foundations, p. 439Google Scholar).

⁶⁶ Rahner, , “The Life of the Dead,” Investigations, 4:348–51;Google Scholar“Experiencing Easter,” Investigations, 7:162–64;Google Scholar“Eternity From Time,” Investigations, 19:172–75;Google ScholarFoundations, p. 438.

⁶⁷ Rahner, , “Ideas for a Theology of Death,” Investigations, 13:182.Google Scholar

⁶⁸ Rahner, , Foundations, p. 438.Google Scholar

⁶⁹ Rahner, Karl, “The Comfort of Time,” Investigations, 3:145.Google Scholar In “Experiencing Easter,” Investigations, 7:163Google Scholar, Rahner writes: “The process of becoming ceases when the state of being begins.”

⁷⁰ Rahner, , “The Life of the Dead,” Investigations, 4:347–48;Google Scholar“Ideas for a Theology of Death,” Investigations, 13:173–76;Google Scholar“Eternity From Time,” Investigations, 19:170–72;Google ScholarFoundations, pp. 436-41.

⁷¹ Rahner, , Foundations, p. 437.Google Scholar See also “Theological Observations on the Concept of Time,” Investigations, 11:288–308.Google Scholar

⁷² Rahner, , “Ideas for a Theology of Death,” Investigations, 13:175.Google Scholar

⁷³ Rahner, , “Ideas for a Theology of Death,” Investigations, 13:175.Google Scholar

⁷⁴ Rahner, , “Eternity From Time,” Investigations, 19:176.Google Scholar See also “Beatific Vision,” in Rahner, Karl, ed., Encyclopedia of Theology (New York: Seabury, 1975), pp. 78–80.Google Scholar

⁷⁵ Rahner, Karl, “Beatific Vision” in Rahner, Karl and Vorgrimler, Herbert, eds., Dictionary of Theology, new rev. ed. (New York: Crossroad, 1981), p. 42.Google Scholar

⁷⁶ Ibid.

⁷⁷ “How all this can be experienced in the concreteness of a state beyond time, what is the meaning of transfigured corporality, eternal fellowship with the redeemed, and so on: this is something we cannot concretely imagine or picture to ourselves here and now” (Rahner, , “Eternity From Time,” Investigations, 19:176Google Scholar).

⁷⁸ Rahner, , “Christianity and the ‘New Man,’” Investigations, 5:135–53;Google Scholar“Immanent and Transcendent Consummation of the World,” Investigations, 10:273–89;Google ScholarFoundations, pp. 444-48.

⁷⁹ Rahner, Karl, “Reflections on the Unity of the Love of Neighbor and the Love of God,” Investigations, 6:231–49;Google Scholar“Christian Humanism,” Investigations, 9:187–204.Google Scholar

⁸⁰ Rahner, Karl, “The Experiment with Man,” Investigations, 9:205–24;Google Scholar“The Peace of God and the Peace of the World,” Investigations, 10:371–88;Google Scholar“The Question of the Future,” Investigations, 12:201;Google Scholar“On the Theology of Revolution,” Investigations, 14:314–30.Google Scholar

⁸¹ Rahner, , “Christianity and the ‘New Man,’” Investigations, 5:144–45;Google Scholar“Marxist Utopia and the Christian Future of Man,” Investigations, 6:59–68.Google Scholar

⁸² Rahner, , “Christianity and the ‘New Man,’” Investigations, 5:140–43.Google Scholar See also “The Theological Problems Entailed in the Idea of the ‘New Earth,’” Investigations, 10:260–72;Google Scholar“The Inexhaustible Transcendence of God and Our Concern for the Future,” Investigations, 20:173–86.Google Scholar

⁸³ Rahner, , “Christianity and the ‘New Man,’” Investigations, 5:149.Google Scholar See also “Immanent and Transcendent Consummation of the World,” Investigations, 10:273–89.Google Scholar

⁸⁴ “The resurrection … means the final and definitive salvation of a concrete human existence by God and in the presence of God, the abiding and real validity of human history” (Foundations, p. 266). See also “The Resurrection of the Body,” Investigations, 2:203–16;Google Scholar“Jesus' Resurrection,” Investigations, 17:16–23;Google Scholar“The Body in the Order of Salvation,” Investigations, 17:71–89;Google ScholarFoundations, pp. 266-69, 435-36; and Rahner, Karl and Weger, Karl-Heinz, Our Christian Faith (New York: Crossroad, 1981), pp. 105–23.Google Scholar

⁸⁵ Rahner, , “The Body in the Order of Salvation,” Investigations, 17:89.Google Scholar

⁸⁶ Ibid., 88.

⁸⁷ Ibid.

⁸⁸ Rahner, , “The Life of the Dead,” Investigations, 4:351.Google Scholar

⁸⁹ Rahner, , Foundations, p. 441.Google Scholar

⁹⁰ Rahner, Karl, “Hell,” Encyclopedia, pp. 602–04;Google Scholar“Christian Dying,” Investigations, 18:238–41.Google Scholar

⁹¹ Rahner, and Weger, , Our Christian Faith, pp. 120–21.Google Scholar

⁹² Rahner maintains, for example, that the apostolic witness to the resurrection of Jesus articulates and confirms our own transcendental hope. Foundations, pp. 264-69; Christian at the Crossroads (New York: Seabury, 1975), pp. 87–93.Google Scholar See also “The One Christ and the Universality of Salvation,” Investigations, 16:199–224.Google Scholar

⁹³ See Whitehead, Alfred North, Religion in the Making (New York: Macmillan, 1926), p. 107.Google Scholar Whitehead writes: “It is generally held that a purely spiritual being is necessarily immortal. The doctrine here developed gives no warrant for such a belief. It is entirely neutral on the question of immortality or on the existence of purely spiritual beings other than God. There is no reason why such a question should not be decided on more special evidence.” Whitehead, however, made an even stronger allusion to the possibility of subjective immortality in Adventures of Ideas (New York: Macmillan, 1938)Google Scholar: “The everlasting nature of God, which in a sense is nontemporal and in another sense is temporal, may establish with the soul a peculiarly intense relationship of mutual immanence. Thus in some important sense the existence of the soul may be freed from its complete dependence upon the bodily organization” (p. 208).

An article by David Griffin makes this case most convincingly and in the most detail. See his “The Possibility of Subjective Immortality in Whitehead's Philosophy,” Modern Schoolman 51 (1975), 39–57.Google Scholar Other relevant writings on this issue include Ford, Lewis S. and Suchocki, Marjorie, “A Whiteheadian Reflection on Subjective Immortality,” Process Studies 7 (1977), 1–13;CrossRefGoogle ScholarSuchocki, Marjorie, “The Question of Immortality,” Journal of Religion 57/3 (1977), 288–306;CrossRefGoogle Scholar and Suchocki's later book, God, Christ, Church (New York: Crossroad, 1982).Google Scholar Robert Mellert also has an interesting discussion of the issue in his What Is Process Theology? (New York: Paulist Press, 1975), 125–29.Google Scholar See also Kinast's, RobertWhen a Person Dies (New York: Crossroad, 1984);Google Scholar and Bracken's, JosephThe Triune Symbol (Washington, DC: University Press of America, 1985).Google Scholar

⁹⁴ Hartshorne, , Reality as Social Process, p. 211.Google Scholar

⁹⁵ Ibid., p. 253.

⁹⁶ “It is precisely the essence of the personal being that he is ordained to personal communion with God in love (by nature) and must receive just this love as free gift.” Rahner, Karl, “Concerning the Relationship Between Nature and Grace,” Investigations, 1:305.Google Scholar See also “Ideas for a Theology of Grace,” Investigations, 13:176–78;Google ScholarFoundations, pp. 122-24 and “Beatific Vision,” Encyclopedia, p. 79.

⁹⁷ Rahner, Karl, “Theos in the New Testament,” Investigations, 1:82–86.Google Scholar The fundamental notion of human openness to a possible divine self-communication forms the central theme of Rahner's early work, Hearers of the Word (New York: Herder and Herder, 1969).Google Scholar

⁹⁸ Rahner, Karl, “Beatific Vision,” Dictionary, p. 458.Google Scholar

⁹⁹ See, for example, Cobb's, God and the World (Philadelphia: Westminster, 1969), pp. 100–02.Google Scholar See also Cobb's, “Whitehead's Philosophy and a Christian Doctrine of Man,” Journal of Bible and Religion 32 (1964), 209–20.Google Scholar

¹⁰⁰ Rahner, , Foundations of Christian Faith, pp. 435–37;Google Scholar “Beatific Vision,” Dictionary, pp. 42-43.

¹⁰¹ Such metaphors as “being absorbed into deity,” according to Hartshorne, “merely evade alternatives that can be stated more directly. Such crude physical images are surely not the best our spiritual insight can suggest” (Logic of Perfection, p. 254).

¹⁰² Hartshorne, , Whitehead's Phiiosophy, p. 107.Google Scholar

¹⁰³ See, for example, Hartshorne, , Whitehead's Philosophy, p. 107.Google Scholar The entire White-headian system, he insists, “is built on the theory that individuality can include other individuality as such, literally have or prehend it. Individuality thus is opposed not to inner complexity but to lack of integration of this complexity. This is the doctrine which I have called the idea of the ‘compound individual,’ and there seems no doubt it is Whitehead's.”

¹⁰⁴ Hartshorne, , Whitehead's Philosophy, p. 107.Google Scholar

¹⁰⁵ “God goes out of himself, he himself, he as the self-giving fullness…. For this reason he is defined in Scripture as love” (Rahner, , Foundations, p. 232Google Scholar).

¹⁰⁶ Rahner, Karl, “On the Question of Formal Existential Ethics,” Investigations, 2:226–27.Google Scholar Elsewhere, he states emphatically: “This [beatific] union of man with God and with his fellows means no loss or absorption of individuality; rather the closer man approaches to God the more his individuality is liberated and fortified” (“Heaven,” Dictionary, p. 201).

¹⁰⁷ Rahner, , “Beatific Vision,” Encyclopedia, pp. 78–80.Google Scholar

¹⁰⁸ The differing emphases of Rahner and Hartshorne on being and becoming also affect their understanding of God, as the divine immutability issue illustrates (see note 1).

¹⁰⁹ On the question of personal identity, see, for example, Hartshorne, Charles, “Personal Identity From A to Z,” Process Studies 2 (1972), 209–15;CrossRefGoogle Scholar and Hartshorne, , “Strict and Genetic Identity: An Illustration of the Relation of Logic to Metaphysics,” Kallen, Horace M., et al., Structure, Method, and Meaning: Essays in Honor of Henry M. Sheffer (New York: Liberal Arts, 1951), pp. 242–54.Google Scholar

¹¹⁰ For a detailed discussion of this issue, see “An Investigation of the Incomprehensibility of God in St. Thomas Aquinas,” Investigations, 16:244–54;Google Scholar“The Human Question of Meaning in the Face of the Absolute Mystery of God,” Investigations, 18:89–104.Google Scholar

¹¹¹ Rahner, , “Eternity From Time,” Investigations, 19:172.Google Scholar On the mutual necessity and complementarity of the historical and transcendent dimensions of existence and experience, see Foundations, pp. 138-52, and “Formal and Fundamental Theology,” Encyclopedia, pp. 524-25.

¹¹² Rahner, Karl, On Prayer (New York: Paulist, 1968), pp. 71–75;Google ScholarHominisation (Freiburg: Herder; Montreal: Palm, 1965), p. 109;Google Scholar“The Comfort of Time,” Investigations, 3:145.Google Scholar

¹¹³ Hartshorne insists that the idea of heaven as a place of conscious existence in a perfected state is “largely the result of the concept of personal ‘substance’” (“Religion in Process Philosophy,” p. 264).

¹¹⁴ Hartshorne, , “Beyond Enlightened Self-Interest,” p. 209.Google Scholar

¹¹⁵ Ibid., p. 201.

¹¹⁶ Hartshorne, , “Religion in Process Philosophy,” p. 264.Google Scholar

¹¹⁷ Hartshorne, , Logic of Perfection, p. 247.Google Scholar

¹¹⁸ Rahner, , Foundations, p. 268.Google Scholar See also the references to subjective immortality in note 93. To these we could add a recent contribution by van der Veken, Jan, “Talking Meaningfully About Immortality,” in Word and Spirit 8 (Petersham, MA: St. Bede's, 1986), pp. 95–108.Google Scholar

¹¹⁹ Rahner, , Foundations, p. 258.Google Scholar

¹²⁰ Rahner, , “Eternity From Time,” Investigations, 19:177.Google Scholar

¹²¹ Hartshorne, , Logic of Perfection, p. 256.Google Scholar

¹²² Ibid., p. 251.

¹²³ Ibid., p. 255.

¹²⁴ Hartshorne, , “A Philosopher's Assessment of Christianity,” p. 177.Google Scholar

¹²⁵ Hartshorne, , Logic of Perfection, p. 255.Google Scholar

¹²⁶ Hartshorne, , “Philosophy After Fifty Years,” p. 151.Google Scholar

¹²⁷ Ibid., p. 148.

¹²⁸ Rahner, , “Heaven,” Dictionary, pp. 204–05;Google Scholar “Beatific Vision,” Encyclopedia, p. 78.

¹²⁹ Rahner, , “Hell,” Encyclopedia, pp. 602–04.Google Scholar

¹³⁰ Rahner, Karl, “A Brief Theological Study of Indulgence,” Investigations, 10:153.Google Scholar For Rahner's discussion of sin and its intrinsic consequences, see King, J. Norman, The God of Forgiveness and Healing in the Theology of Karl Rahner (Washington, DC: University Press of America, 1982).Google Scholar

¹³¹ Rahner, Karl, “Reflections on the Unity of the Love of Neighbor and the Love of God,” Investigations, 6:247.Google Scholar

¹³² See, for example, Rahner, Karl, “Christianity and the ‘New Man,’” Investigations, 5:135–53;Google Scholar“Christian Humanism,” Investigations, 9:187–204;Google Scholar and “On the Theology of Revolution,” Investigations, 14:314–30.Google Scholar

¹³³ Rahner, Karl, “Christian Humanism,” Investigations, 9:189.Google Scholar