How can man understand the transcendent and infinite God? The theologian, Karl Rahner tried to get the answers by focusing on the fundamental and ontologistic question such as 'What is man?'. By 'the transcendence of man' being revealed in that question of man, this thesis tried to reach the understandings of human beings who are served God transcendentally. This thesis was research about the anthropologic switch of theology in Chapter 1 and the thought behind transcendentalism in Chapter 2. The unicity of the being question, the existence and the cognition, in addition to the concept about the analogical understandings of the being property were studied in Chapter 3. In Chapter 4, the world immanence, the world transcendence and the historicity of man were studied. Finally, in Chapter 5, this thesis researched that man was the being who was understood naturally God's revelation by his own history. Since the 17th century, modern philosophy has focused on 'man' as the thinking subject. Karl Rahner said the anthropologic switch of theology was necessary following the request of the age. Surpassing the God-centered thought, he tried to think about God, world and man by asking the anthropocentric question such as 'What is man?'. Also through this thought, he tried to get the answers how man, merely the creation of God, could cognize the transcendent and infinite God. Rahner accepted Kant's 'transcendental philosophy', that is, man had the 'transcendental frame' before having his sensory experiences. The transcendental thing was prepared prior to all the experiences and it was the basis of all the empirical cognitions. However, Kant thought its possibility within the scope of the empirical phenomenon. So Rahner tried to surpass Kant by 'the transcendental method through the absolute affirmation' of the Maréchalschool. Rahner took note when the transcendental and synthetic judgements were realized, the object was 'affirmed' beyond cognized simply. In the 'affirmation', the dynamics of this spirit, the 'direct relationship' with the judged object was established. By the 'affirmation' of the whole judgements, the objects participated in the unconditional existence of God which is the basic foundation of this 'affirmation'. To examine this whole process, Rahner started the 'being question' of Heidegger. Man asks in spite of having the transcendental knowledge of the object. Such man's 'question practice' is the very starting point of the 'transcendentalism'. Man questions about the object because he knows about it. On the other hand, man also can question because he doesn't know about the object wholly. The man who asks about the general being can already have the athematic and implicative knowledge about the being transcendentally, although it is not thematic and overt. If there were not the transcendental knowledge, the questions about the general being could not be raised. So, the transcendental knowledge should be affirmed and, through this affirmation, the horizon of the being is given to man. Man realizes that he stands on the horizon of the being by cognizing the object even if it is athematic. The existence and the cognition should have one original unicity because the cognition is opened to man alongside the horizon of the being. The cognition is made by the being leaving itself, and so the cognition is not changing the being into another but 'being inside the being itself'. However, man cannot own the entire being because he is open to the questions about it even if he cognizes the object. The degree that the existence owns its being is possible within the degree that it can return to itself, and so this can be a kind of analogical concept. As above, the being and the cognition have unicity and analogy. Through the analysis of the cognition conduct, it is revealed that man stands on the horizon of the being. This cognition conduct is based on the fundamental structure such as 'the world immanence' and 'the world transcendence' of man. The cognition of man can be possible that he is in the world. Man can cognize himself through the other who is with him in the specific space-time because man is the material being. Man can cognize and set up himself again through the other, the object of his question. From this point of view, man can find himself in the specific space-time as the being having 'the world immanence'. At the same time, man has 'the world transcendence'. 'The spirituality' of man is revealed through 'the inner existence of the subject' which is returning to itself as the subject and objectifying the given categorized object. The judgement is made within the process abstracting the given individual attribute and man, 'the subject of the judgement', confronts the surrounding world by his own spirituality. 'The anticipation' is the ability that the spiritual man can realize transcendentally the universal and nonrestrictive object. This anticipation aspires toward 'more' and the anticipation itself does the infinity. The thing that imbues the range of the anticipation which aspires toward 'more' is just 'the absolute being'. And this 'absolute being' is 'God'. Man aspires toward the absolute being, 'God' who can imbue the range of man's anticipation. The reason is that the anticipation of man revealed in the man's subjective conduct goes forward the infinity. The essence of man is just the 'transcendental' being which is served God. Man is open to the absolute being spiritually because he can cognize each object only in the horizon of the being. Man, the opened spirituality, is 'the being facing with the possible revelation'. If so, where is the concrete place of the revelation? The answer is that it is realized in the identical history. Man is the good listener to the free and historical revelation of God through the historical scenes to achieve himself completely. God is athematic by individuals, but is also cognized through all the experiences of man. God comes closer absolutely to man as the final horizon for the cognition of man and the achievement of freedom. In other words, the supernatural existence which is the basic circumstances of man is already accompanied by God's revelation. This transcendental revelation happens in the concrete history of man. Therefore, man is the existence facing with the transcendental revelation naturally and 'the hearer of the words‘ who listens to God's revelation which happens in the history.