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Christian engagement with nonbelievers is problematic when believing itself proves difficult even for people of faith. A recovery of the original unity of the fides quae (the “content” of faith held in belief) and the fides qua (how faith’s content is lived) can lead to a deeper sense of believing. Rahner’s understanding of faith as a “mystagogy” that leads to mission serves as a framework for recovering that original unity, and for addressing the contemporary problem of belief, not only for nonbelievers, but also for believers themselves. [ABSTRACT FROM PUBLISHER]

Despite the common perception that Rahner's affinity with German Idealism places him near either Kant or Hegel, his thought accords better with that of Friedrich Schelling, whom he studied under Heidegger. The author examines this historical point, and then reads several of Rahner's work s to identify systematic resonances with Schelling. The article argues that the thought of Rahner and Schelling are well paired because both insist that at the origin of reality lies a plural unity. This Rahner-Schelling commonality regarding metaphysical pluralism could contribute to a theological aesthetic centered on freedom. [ABSTRACT FROM AUTHOR]