The comment from Fr. Bill Carroll in the previous posting is just so strong, I thought I'd put it front and center. This is in response to a letter posted by the Standing Committee of the Diocese of Northern Michigan, composed in April of 2007, itself a response to the primates communique of that year. I bring this up not to bash the Northern Michigan folk but rather to point out a vision of the Gospel which simply must be spoken against. Bill does an incredibly sound job of it.
And please note -- this is not a question of 'conservative' vs. 'liberal.' Not at all. Neither is it one of 'progressive' vs. 'traditionalist.' No, this is a question of creedal/catholic Christianity vs. something altogether else.
Bill Carroll writes:
I'll respond in terms close to Karl Rahner's theology, because I think that Fr. Forrester's theology often is a distortion of Rahner (and Eckhart). At the same time, there are certain tendencies in Rahner that I would not want to endorse, because they might plausibly lead in KTF's direction.
With regard to 1, I could affirm it provided that "all is of God" were glossed "every creature as such is of God." Human creatures of course can turn away from their own true being in sin, and sin is not of God. As privatio boni, sin doesn't properly speaking exist, but a clearer subject is needed for the sentence than "all."
With regard to 2, I would want to insist with Rahner that the human creature as such is the possibility of incarnation and that the Holy Spirit is always, already present as prevenient grace and charity. Nevertheless, even the most radical permissible doctrine of the totus Christus better preserves the distinction between head and members. Moreover, whatever the merits of the theory of anonymous Christianity, the strong identification of someone as a member of Christ in the NT, depends upon his or her Christianity taking on a tangible, categorial ecclesial form.
With regard to 3, every creature as such is certainly a reflection of the uncreated Word and hence related to Christ, the incarnate Word, who sums up in his person all that is good in the created order. It is also true that the Holy Spirit is present in every human creature as actual grace (gratia gratis data) and therefore, in a sense, that Christ is present. But to have Christ living in oneself (as wrt #2) in the Pauline sense implies specific commitment to visible, tangible ecclesial communion through baptism and Eucharist, confession of articles of faith, and acceptance of the discipline of life in Christ.
With respect to 4, this is the root of the problem, ignoring the distinction between the only begotten Son, the second person of the Trinity, who becomes incarnate in our Lord Jesus Christ, and God's adopted children by grace, on the one hand, and between the vestiges of the Creator in every creature and the human being as God's image and likeness, on the other. A pet peeve of mine is that you don't get to call someone a child of God until they are a brother or sister in Christ. It doesn't mean that other people aren't in the image of God and therefore of infinite dignity. The grammar of the NT requires that child of God be restricted to an ecclesial sense.