拉內運用「超驗方法」來架構其形上學人類學的思想體系。在他所使用的「超驗方法」裡，一方面，受到「康德對主體認知結構的先天條件之重視」的啟發，另一方面，受到瑪雷夏強調「主體的認知必須以『存有的視域』為基礎，並將主動理智視為『形上抽象作用』的可能條件」之影響，因此，在他所架構的思想體系裡，不僅從人方面來思考人的認識能力與神的啟示之間的關係，而且從形上學人類學的角度論證人具有「精神的超驗性」，因而是傾聽神啟示之精神存有者。同時，他也運用超驗方法裡「顯題的」與「非顯題的」的辯證關係，讓「人精神的超驗性」及「人的超性存在體驗」相互辯證，以開顯人與神之間的真正關係。而在他運用「超驗方法」所架構的形上學人類學的思想體系，展現了新的宗教哲學觀，不僅可解決在他之前的思想家對神議題的思考盲點，而且更能存全整體人的意義，為人類思想的發展樹立了新的里程碑。

Karl Rahner uses the “transcendental method” as the systematic framework for his metaphysical anthropology. His method is inspired on the one fand, by Kant’ attention on the a priori conditions of the knowing subject. On the other mand, he is influenced by Marechal’s emphasis of the “horizon of being” as the basis for “the cognition of the knowing subject”, of a “metaphysical abstraction”. In this way, he not studies the relation of human cognitive power and God’s revelation form the point of view of man, he also argues, form the metaphysical anthropological view point, the “spiritual transcendence of man, and is therefore, a spiritual being and a hearer of the Word. He uses dialectical elements of “thematic” and “unthematic” in the transcendental method, to arrive at the “spiritual transcendence of man” and his “supernatural existential”. From this, he uncovers the real relation between God and man. His method opens up a new perspective for the philosophy of religion. He not only overcomes the few blind spots in the problems of God faced by some thinkers, but also develops a more holistic understanding of human person.