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Our Eternal Connection to the World

We must simply try to realize clearly and soberly that a spiritual union with God cannot be regarded as something which grows in inverse proportion to the belonging to the material world…’separation from the body’ for the soul in death does not by a long way need to mean ipso facto a greater nearness to God. Remoteness-from-the-world and nearness-to-God are not interchangeable notions, however much we are accustomed to think in such a framework. The deceased remain therefore (despite the visio beatifica) united with the fate of the world…

The end of the world is… the perfection and total achievement of saving history which had already come into full operation and gained its decisive victory in Jesus Christ and in his resurrection. In this sense his coming takes place at this consummation in power and glory…his Second Coming takes place at the moment of the perfecting of the world into the reality which he already possesses now, in such a way that he, the Godman, will be revealed to all reality and, within it, to every one of its parts in its own way, as the innermost secret and centre of all the world and of all history. This is the context into which we must fit what we call the resurrection of the body in the strict sense. The history – which has remained within the framework of the world – of those who by their lives have already effected their personal finality, reaches its real completion and explicit expression together with the consummation of the world. These human beings now become achieved as totalities with soul and body, and their perfection, already begun in death, becomes itself perfected, tangible in the world, embodied. We cannot really imagine the ‘how’ of this bodily consummation. But we can say in our faith together with God’s revelation: I believe, that we will one day be the living, the complete and achieved ones, in the whole expanse and in all the dimensions of our existence; I believe that what we call the material in us and in the world surrounding us (without really being able to say what it is basically, what belongs to its essence and what only to its temporary form and appearance) is not simply identical with what is unreal and mere appearance, with what has been cast off once and for all and which passes away before the final state of man…

Anyone who disposes of the earthly world and dismisses the perfected man from this earth for good, spiritualistically or existentially or in whatever other way, directing him into a beatitude of (supposedly) pure spirits, stultifies and betrays the true reality of man, the child of this earth. Whoever lets man perish, ground to pieces in the cruel mill of Nature, does not know what spirit and person are, and does not know how much more real, in spite of all their apparent weakness, the spirit and the person are than all the matter and energy of physics. Whoever does not believe that both of them, once reconciled, can come to the one completion, denies in the last analysis that the one God has created spirit and matter in one act for one end. The Christian, however, is the man with the complete solution. This solution is the most difficult, the least synoptical. The belief for this solution and the courage for such a solution he draws from the Word of God alone. But God’s Word testifies to the resurrection of the body. For the Word himself became flesh. He did not assume something unreal but something created. But whatever is created by God is never something merely negative, is never the veil of maya. Whatever has been created by God, assumed by Christ and transfigured by his Death and Resurrection, is also destined to finality and consummation in us.

Karl Rahner, “The Resurrection of the Body,” Theological Investigations 2.211, 213-216

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