[The author notes that serious discrepancies apparently exist between Rahner’s initial and later formulations of his theology regarding the supernatural existential. Such a conclusion, if correct, would present a problem because Rahner’s first formulation has commonly been deemed to be a corrective to a serious weakness in de Lubac’s theology which underpinned the nouvelle théologie movement. In order to solve this apparent anomaly, the author proposes a more comprehensive theology of the existential by elaborating Rahner’s theology of grace for its intrinsic and ecumenical value.]