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By Martin Warner

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The novelist in Helen Waddell writes up the involvement of Thibault, a mutual friend of the separated lovers 48 Between Heaven and Charing Cross who is able to give them news of each other. One evening Thibault and Abelard are chatting when they hear a thin cry of intolerable anguish; it is a rabbit caught in a trap, but Abelard fears it might be a child. The uncertainty of who or what is caught in the trap leads to a discussion about the existence of suffering in creation. The rabbit that Abelard rescues from the trap dies in his arms.

At this point poetry met prayer in the reflections of Karl Rahner. Let us now look more closely at what contribution nostalgia makes to the phenomenon of the yearning of our minds for the knowledge of God. A Borrowed Nostalgia Nostalgia, in its richest, most abundant sense, is one way of describing our wistful imagining of our silent dead. But how does this nostalgia connect with the human longing to understand the love of God? At what point does it tackle the pain of grief and the evil of death?

Just as impressive is the strength of the word that is used for Jesus standing up. Again there is a connection with Luke’s gospel as the only other place where this word is used. In Luke, Jesus is talking about the point at which all things come to their fulfilment, and time and mortality are no more. That moment is described as the coming of the Son of Man with power and great glory. 28). In the imaginative world of the artist the dynamic finger of God that is revealed in the hand of Jesus is what raises people up, both in the ministry of his incarnate life on earth and in the life to come of which the incarnation is the prelude.

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