Volume 25, No.4, December 2004 - The Bernard Lonergan Web Site
Volume 25, No.4, December 2004 - The Bernard Lonergan Web Site
Volume 25, No.4, December 2004 - The Bernard Lonergan Web Site
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<strong>December</strong> <strong>2004</strong> 1<br />
N E W S L E T T E R 2 5 : 4 D E C E M B E R 2 0 0 4<br />
PUBLICATIONS<br />
<strong>Lonergan</strong>, <strong>Bernard</strong> J. F. ‘Chesterton the <strong>The</strong>ologian.’ <strong>The</strong> Chesterton Review 30/1&2<br />
(Spring/Summer <strong>2004</strong>) 51-53.<br />
‘…all that <strong>Lonergan</strong> wrote about “insight” in his classic work by that name is foreshadowed in<br />
this [1943] essay by <strong>Lonergan</strong>’s emphasis on Chesterton’s insistence that answers be “right on<br />
the nail.” ’ (From Richard M. Liddy’s introductory remarks.)<br />
<strong>Lonergan</strong>, <strong>Bernard</strong> J. F. Conoscenza e Interiorità: Il Verbum nel pensiero di S. Tommaso. (Opere di<br />
<strong>Bernard</strong> J. F. <strong>Lonergan</strong> 2.) Edizione italiana a cura di Natalino Spaccapelo e Saturnino<br />
Muratore. Roma: Città Nuova Editrice, <strong>2004</strong>.<br />
<strong>Lonergan</strong>, <strong>Bernard</strong>. ‘Grace and the Spiritual Exercises of St Ignatius.’ Method: Journal of <strong>Lonergan</strong><br />
Studies 21/2 (2003) 89-105.<br />
‘<strong>The</strong> Spiritual Exercises are sometimes depicted as voluntarist, Stoic, Pelagian: a set of things<br />
that I am going to do to make myself holier.’ <strong>Lonergan</strong> mentions both the superficial and<br />
deeper cause of this mistaken depiction and then goes on to consider briefly the two questions,<br />
‘What is the grace one may look for in the Exercises’ ‘What is grace phenomenologically and<br />
existentially’ and then grace as the meaning of the Exercises.<br />
<strong>Lonergan</strong>, <strong>Bernard</strong> J. F. Philosophical and <strong>The</strong>ological Papers 1965-1980, vol. 17, Collected Works of<br />
<strong>Bernard</strong> <strong>Lonergan</strong>. Edited by Robert C. Croken and Robert M. Doran. Toronto: University of<br />
Toronto Press, <strong>2004</strong>.<br />
‘In this particular anthology, we gather a number of papers that reveal the “later” <strong>Lonergan</strong>.<br />
<strong>The</strong>se papers document his development in philosophy and theology during the years leading<br />
to the publication of Method in <strong>The</strong>ology, and beyond to 1980… <strong>The</strong> book is divided into five<br />
sections. <strong>The</strong> first and last of these form units only on the basis of dates, while the three<br />
central sections are each a set of lectures, the first at the Massachusetts Institute of<br />
Technology, the second at Gonzaga University in Spokane, and the third at Trinity College in<br />
the University of Toronto.’ (From the Editors’ Preface.)<br />
<br />
Barrera, Jaime P. ‘El tao de método en teología.’ <strong>The</strong>ologica Xaveriana 54/2, No. 150 (<strong>2004</strong>) 231-56.<br />
‘This essay is written as an invitation to make a journey in seven stages. <strong>The</strong> stages recount<br />
ways walked by individuals or groups in discovering method… A last section provides a<br />
concluding reflection and an introduction to the intelligibility of method. It examines through<br />
an interview contemporary questions regarding not methods, or genesis on methods, but the<br />
ongoing genesis of methods, method in theology. <strong>The</strong> essay is played [sic] with short<br />
references to the thought of Canadian master of thinking <strong>Bernard</strong> J.F. <strong>Lonergan</strong>, S.J.’ (From<br />
the English summary.)<br />
Crowe, Frederick E. Developing the <strong>Lonergan</strong> Legacy: Historical, <strong>The</strong>oretical, and Existential<br />
<strong>The</strong>mes. Edited by Michael Vertin. Toronto, Buffalo, London: University of Toronto Press,<br />
<strong>2004</strong>.<br />
(xvii + 400 pp.) Comprising twenty papers, including six previously unpublished, Crowe<br />
recounts the history of <strong>Lonergan</strong>’s work in philosophy and theology and offers significant
2 <strong>Lonergan</strong> Studies Newsletter <strong>25</strong>:4<br />
theoretical and existential developments of that work. See list of chapters under “Projects”<br />
below.<br />
Crowe, Frederick E. ‘Grace and the Spiritual Exercises of St Ignatius: Editor’s Note.’ Method: Journal<br />
of <strong>Lonergan</strong> Studies 21/2 (2003) 87-88.<br />
‘We publish here [see Method 21/ 2 (2003) 89-105, listed as the third item above] an<br />
autograph sheaf of four pages, entitled “Grace and the Spiritual Exercises of St Ignatius,” part<br />
of a batch of papers <strong>Lonergan</strong> turned over in June 1972 to the newly established <strong>Lonergan</strong><br />
Center of Regis College.’<br />
Dias, Patick and Charlotte Tansey (Editors). Informed Dialogue: Facets of Group Reading-<br />
Discussions (Thomas More Institute Papers/ <strong>2004</strong>.) Montreal, Quebec: Thomas More<br />
Institute, <strong>2004</strong>.<br />
‘<strong>The</strong> contributors to this present collection of essays, interviews, reflections, and commentary<br />
are persons who have experience in creating reading-discussion courses on a wide range of<br />
topics… <strong>The</strong>y speak from many years of experience and thoughtful examination of the<br />
philosophic and pedagogical bases of the process. <strong>The</strong>y are fully committed to the value of the<br />
Socratic method of investigation into the exploration of one’s own insights. <strong>The</strong>y are sharing<br />
their insights with us in the pages that follow.’ (From the preface by Martin O’Hara.)<br />
Doran, Robert M. ‘<strong>Bernard</strong> <strong>Lonergan</strong>: First Canadian Doctor of the Church’ Catholic New Times:<br />
Educational Supplement (November 7, <strong>2004</strong>) 9.<br />
‘Once we acknowledge the historical relativity of all concepts and judgments, including all<br />
doctrines and dogmas, all cultural forms and ideals, there occurs the wrenching question, Can<br />
anything be normative If there is one reason why <strong>Lonergan</strong> should be named a doctor of the<br />
church, it lies in his answer to that question.’<br />
Finamore, Rosanna. ‘La dinamicità del comprendere e dell’interpretare: Problemi speculativi nella<br />
traduzione italiana de Insight.’ Gregorianum 85/4 (<strong>2004</strong>) 774-94.<br />
‘Systematic studies of translation which follow the scientific profile of theories and seek to<br />
individuate the methodological features that should be attributed to practical activity, the<br />
multiplicity of directions and solutions of logical and philosophical theories of language, the<br />
many facets of semiotics, the plurality of anthropological approaches tied into the multiform<br />
horizons of hermeneutical reflection, combine to increase the speculative problem of<br />
translation, which takes shape in the nexus between identity and otherness. <strong>The</strong>se issues are<br />
examined in relation to B. <strong>Lonergan</strong>: not just regarding the experience of translating Insight<br />
but also through analyzing the difficulty of translation which <strong>Lonergan</strong> himself had to face in<br />
studying Aquinas.’ (From the English summary.)<br />
Gallagher, Michael Paul. ‘Inculturation Debates: <strong>The</strong> Relevance of <strong>Lonergan</strong>.’ Studia Missionalia 52<br />
(2003) 347-63.<br />
‘In the first [part of the paper] I want to outline some tensions and potential confusions in the<br />
discussion of inculturation in general and concerning the Incarnation paradigm in particular. In<br />
the second part I propose that some the insights of <strong>Bernard</strong> <strong>Lonergan</strong>, writing well before the<br />
term inculturation came into vogue, can be of help in clarifying issues and focusing the<br />
challenge of this aspect of contemporary evangelization.’<br />
Gallagher, Michael Paul. ‘<strong>Lonergan</strong>’s Newman: Appropriated Affinities.’ Gregorianum 85/4 (<strong>2004</strong>)<br />
735-56.<br />
‘This essay explores the relationship between <strong>Bernard</strong> <strong>Lonergan</strong> and his first intellectual<br />
mentor, John Henry Newman. It seeks to go beyond the question of explicit references to<br />
direct influences in order to identify major areas of affinity between the two thinkers. <strong>The</strong>se
<strong>December</strong> <strong>2004</strong> 3<br />
include the limitations of logic, attention to cognitional structure, the centrality of judgement,<br />
the dialectic of self-transcendence distorted by biased attitudes, and the parallel between real<br />
assent and conversion.’ (From the summary.)<br />
Gallagher, Michael Paul. ‘Retrieving Imagination in <strong>The</strong>ology.’ In <strong>The</strong> Critical Spirit: <strong>The</strong>ology at the<br />
Crossroads of Faith and Culture. Essays in Honour of Gabriel Daly OSA. Edited by Andrew<br />
Pierce and Geraldine Smyth. Dublin: <strong>The</strong> Columba Press, 2003, 200-07.<br />
‘Thomas Aquinas tackles a surprising topic in the introduction to his commentary on the<br />
Sentences, inquiring whether the method of theology should be artificialis. Putting it in<br />
modern language, he asks whether theology needs an artistic dimension and he answers in the<br />
affirmative… If both Rahner and <strong>Lonergan</strong> tend to highlight the imaginative as a liberation<br />
towards the threshold of faith, for Balthasar it is the uniqueness of revealed Christian glory<br />
that becomes the objective and prime analogy. Hence, “Christianity becomes the aesthetic<br />
religion par excellence.” ’<br />
Galán Vélez, Francisco V. ¿Qué es hacer metafísica según el Insight de <strong>Lonergan</strong> Gregorianum 85/4<br />
(<strong>2004</strong>) 757-73.<br />
‘<strong>The</strong> definition of metaphysics is analyzed… Here we have a prevalent work program. <strong>The</strong><br />
main task of metaphysics is to integrate diverse realms of meaning that may seem<br />
unconnected. It is a methodology meant to integrate methodologies (meta-methodology). <strong>The</strong><br />
strategy to achieve this consists of understanding that there is an isomorphism between our<br />
cognitive activities and being.’ (From the English summary.)<br />
Hoyt-O’Connor, Paul. <strong>Bernard</strong> <strong>Lonergan</strong>’s Macroeconomic Dynamics. Lewiston, New York: Edwin<br />
Mellen Press, <strong>2004</strong>.<br />
‘…Hoyt-O’Connor provides a critical introduction to <strong>Lonergan</strong>’s economic arguments and<br />
analyses, spelling out carefully and thoroughly their details. Hoyt-O’Connor exactingly shows<br />
how <strong>Lonergan</strong> makes his case for the connections among monetary circulations and the<br />
productive processes of technology, skill, and organization.’ (From the Preface by Patrick H.<br />
Byrne.)<br />
Hughes, Glenn. ‘Languages of Transcendence Across the Realms of Meaning.’ Method: Journal of<br />
<strong>Lonergan</strong> Studies 21/2 (2003) 107-24.<br />
‘<strong>The</strong> purpose of this essay is to show how <strong>Bernard</strong> <strong>Lonergan</strong>’s analysis of “differentiation of<br />
consciousness” helps to clarify the relation of divine transcendence to human consciousness…<br />
Becoming clear about what each of [the four realms of meaning] consists of, and about how<br />
they are conceptually and linguistically related to each other, very usefully illuminates the<br />
concept of transcendence. It also reveals the difficult challenge we face in attaining both a<br />
sufficiently differentiated, and properly integrated, self-understanding of our stage in history.’<br />
Kidder, Paul. ‘<strong>The</strong> <strong>Lonergan</strong>-Heidegger Difference.’ Philosophy and <strong>The</strong>ology 15/2 (2003) 273-98.<br />
‘Comparisons that have been made between the philosophies of Martin Heidegger and<br />
<strong>Bernard</strong> <strong>Lonergan</strong>…are justified, but they must be understood against the background of a<br />
disagreement over the meaning and role of ontological difference. A reading of Heidegger that<br />
emphasizes the negative or recessive aspect of the ontological “lighting” or “clearing” in being<br />
puts this disagreement into sharp relief and forms a charge against <strong>Lonergan</strong> of “forgetfulness<br />
of being.” A response to the charge is offered in the form of three approximations, focusing,<br />
respectively, on the way that <strong>Lonergan</strong> uses the term, “intelligibility,” the role he gives to<br />
question, and the way he finds ontological significance in a particular range of intentional<br />
acts.’ (From the Abstract.)<br />
Lawrence, Frederick G. ‘Grace and Friendship: Postmodern Political <strong>The</strong>ology and God as<br />
Conversational.’ Gregorianum 85/4 (<strong>2004</strong>) 795-820.
4 <strong>Lonergan</strong> Studies Newsletter <strong>25</strong>:4<br />
‘From his earliest writings <strong>Lonergan</strong> was attentive to the friendship dimension that marks the<br />
trinitarian and created orders. Humanity remains essentially open to what is beyond itself:<br />
unable to coincide with itself, it is called to some conversion. Modern thought by contrast has<br />
focused on self-presence, thus giving rise to individualism where relationship to others<br />
becomes instrumental. <strong>The</strong> reaction of the post-modern is to underline the idea of the ‘other,’<br />
awakening conscience to more human traits, thus promoting a retrieval of a philosophical and<br />
theological tradition on friendship… <strong>Lonergan</strong> adapts this tradition to explain the essence of<br />
the mystical body.’ (From the summary.)<br />
Liddy, Richard M. ‘<strong>The</strong> Mystery of <strong>Lonergan</strong>.’ America 191/10 (October 11, <strong>2004</strong>) 16-20.<br />
‘<strong>The</strong> key to the “mystery” of <strong>Lonergan</strong>’s appeal is that he has provided a language that makes<br />
it possible for persons of faith to move through the welter of contemporary movements toward<br />
an understanding of themselves, the universe—and God.’<br />
Liddy, Richard M. ‘ “A Shower of Insights”: Autobiography and Intellectual Conversion.’ Method:<br />
Journal of <strong>Lonergan</strong> Studies 21/2 (2003) 1<strong>25</strong>-43.<br />
‘In the introduction to his Insight… <strong>Bernard</strong> <strong>Lonergan</strong> writes of an experience of “startling<br />
strangeness” that befalls someone who understands what the act of “insight” is all about… In<br />
the mid-1960s, while wrestling with Insight, I had such an experience… Every day for over a<br />
year I labored over the text—initially as an adversary, but then more and more<br />
sympathetically—until eventually a moment came that I remember “as if it were yesterday.” ’<br />
Marmion, Declan, and Moloney, Raymond, ‘Rahner<br />
and <strong>Lonergan</strong> - A Centenary Tribute,’ <strong>The</strong><br />
Furrow 55:9 (September <strong>2004</strong>) 483-490.<br />
Marroum, Renata-Maria. ‘<strong>The</strong> Role of Insight in<br />
Science Education: An Introduction to the<br />
Cognitional <strong>The</strong>ory of <strong>Bernard</strong> <strong>Lonergan</strong>.’<br />
Science & Education 13/6 (<strong>2004</strong>) 519-40.<br />
‘This paper describes the transcendental method<br />
of <strong>Bernard</strong> <strong>Lonergan</strong> and its relevance to<br />
science education in general, and to physics<br />
education in particular…His differentiated<br />
structure of knowledge can be employed to<br />
investigate pedagogical questions and models<br />
that address how students can be encouraged to<br />
engage in their own authentic learning process.’<br />
(From the Abstract.)<br />
Mayer, Daniel. ‘Interiority and the Challenge for<br />
Primatology: Anthropomorphism as an Instance<br />
of High-Level Cognition about High-Level<br />
Cognition.’ Method: Journal of <strong>Lonergan</strong><br />
Studies 21/2 (2003) 145-60.<br />
‘A key question I have asked myself is: what is<br />
the nature and status of our knowledge of the<br />
monkeys, both as a colony and as individuals<br />
To begin to answer this question, the strategy<br />
chosen here has been to follow the structure of a single lecture by <strong>Bernard</strong> <strong>Lonergan</strong>. It deals<br />
neither with primates nor with animals, nor with our own animality,…nor ever with science.<br />
Entitled “Exegesis and Dogma,” it is rather exploratory and…leads into a clear statement of<br />
his central concern: interiority.’
<strong>December</strong> <strong>2004</strong> 5<br />
METHOD:Journal of <strong>Lonergan</strong> Studies 21/2 (Fall, 2003).<br />
See in this issue of the Newsletter articles listed under B. <strong>Lonergan</strong>, F.E. Crowe, G. Hughes,<br />
R.M. Liddy and D. Mayer.<br />
Moloney, Raymond. ‘Conversion and Spirituality: <strong>Bernard</strong> <strong>Lonergan</strong> (1904-1984),’ <strong>The</strong> Way 43:4<br />
(October <strong>2004</strong>) 123-134.<br />
Rixon, Gordon. ‘Transforming Mysticism: Adorning Pathways to Self-Transcendence.’ Gregorianum<br />
85/4 (<strong>2004</strong>) 719-34.<br />
‘<strong>The</strong> article develops an Ignatian perspective, from within which it then interprets and<br />
amplifies <strong>Bernard</strong> <strong>Lonergan</strong>’s intellectual project. Exploiting recent analyses of medieval<br />
memorial culture and rhetorical dynamics of monastic spiritual practice, the article highlights<br />
the performative quality of key Ignatian texts, paying particular attention to the categories of<br />
ornamentation (elocutio) and ordering (dispositio).’ (From the summary.)<br />
Rizzi, Filippo. ‘<strong>Lonergan</strong> ultimo tomista.’ Avvenire, (17 th November, <strong>2004</strong>) 22.<br />
Spaccapelo, Natalino. ‘Il “metodo in teologia”: Da Tommaso d’Aquino a <strong>Bernard</strong> <strong>Lonergan</strong>.’<br />
Gregorianum 85/4 (<strong>2004</strong>) 700-18.<br />
‘<strong>The</strong> scope of this essay, dealing with the relationship between…<strong>Lonergan</strong> and his debt to the<br />
theological and cultural inheritance from Thomas Aquinas, is to underline three important<br />
facts. Firstly, to focus on the vital, but not exclusive, influence of <strong>Lonergan</strong>’s Thomist studies<br />
(1938-1949)… Secondly, to explore the continuing role of the theological paradigm, worked<br />
on for decades, emerging from his doctoral thesis on operative grace in St. Thomas… Thirdly,<br />
there is the desire to bring theology back to its genuine role as (a) advancement in wisdom of<br />
Christian faith and as (b) a service of mediation between revealed meaning and those<br />
stemming from human culture.’ (From the English summary.)<br />
REVIEWS<br />
<strong>Lonergan</strong>, <strong>Bernard</strong> J. F. Die Einsicht. Eine Untersuchung über den menschlichen Verstand. See LSN<br />
16/3 (1995) 12.<br />
Schöndorf, H. <strong>The</strong>ologie und Philosophie 79/3 (<strong>2004</strong>) 447-51.<br />
<br />
Crowe, Frederick E. Three Thomist Studies. See LSN 21/3 (2000) 1.<br />
Roy, Louis. Science et Esprit 56/2 (<strong>2004</strong>) 230-31.<br />
Tekippe, Terry. <strong>Bernard</strong> <strong>Lonergan</strong>. An Introductory Guide to Insight. See LSN 24/4 (2003) 4.<br />
Finamore, Rossana. Gregorianum 85/3 (<strong>2004</strong>) 617-17.<br />
DISSERTATIONS & THESES<br />
Fitterer, Robert John. <strong>Bernard</strong> <strong>Lonergan</strong>’s Cognitive <strong>The</strong>ory and Aristotelian Phronesis: Towards a<br />
Conception of Performative Objectivity in Virtue Ethics. Dissertation for the degree of PhD in<br />
Philosophy, University of British Columbia (Canada), <strong>2004</strong>. Adviser: Jim Dybikowski.<br />
‘In this project…I show that <strong>Lonergan</strong>’s mode of particularist intelligence, called “common<br />
sense insight,’ is the mode of insight deployed by Aristotle’s person of practical wisdom.<br />
Thus, if phronesis is a species of common sense insight, I can deploy certain aspects of<br />
<strong>Lonergan</strong>’s notion of objectivity and particularist insight to bolster the weaknesses of virtue<br />
ethics… [H]owever useful <strong>Lonergan</strong> may be in the phenomenology of insight, he is in need of<br />
considerable enrichment when it comes to emotional cognition. I think Martha Nussbaum’s
6 <strong>Lonergan</strong> Studies Newsletter <strong>25</strong>:4<br />
recent work can provide this.’<br />
Serroul, Leo Vincent. “Sapientis est ordinare”: An Interpretation of the Pars Systematica of <strong>Bernard</strong><br />
<strong>Lonergan</strong>’s De Deo Trino from the Viewpoint of Order. Dissertation for the degree of PhD in<br />
<strong>The</strong>ology, University of St Michael’s College, Toronto, <strong>2004</strong>. Adviser: Robert M. Doran.<br />
‘Ordering is the work of the wise. This interpretation of <strong>Bernard</strong> <strong>Lonergan</strong>’s systematic<br />
theology of God pursues throughout the Pars systematica of his De Deo trino (1964) an idea<br />
he does not advert to as constitutive of his method as such, namely the idea of order. <strong>The</strong> idea<br />
of order, I argue, does function methodically in the Pars systematica. As he moves<br />
systematically from the nature of God, from God to us, and back to God, <strong>Lonergan</strong> variously<br />
specifies the idea of order in ways integral to both the form and content of his theology, a<br />
trinitarian theology of comprehensive scope. <strong>The</strong>se specific instances of order—relating to<br />
fundamental or trinitarian theory, soteriology, subjectivity, intersubjectivity, the natural world,<br />
history and culture—can be related intelligibly to one another. Thus the idea of order informs<br />
an emergent viewpoint that facilitates synthetic understanding of <strong>Lonergan</strong>’s complex,<br />
sometimes very difficult, systematics of the Trinity.’ (From the Abstract.)<br />
GEMS<br />
This section includes works that make little or no mention <strong>Lonergan</strong> but focus on topics that <strong>Lonergan</strong> has<br />
written about. Contributors are asked to give a few words explaining the relevance of the citation. We<br />
encourage other contributors to share their wealth!<br />
Lamb, Matthew L. ‘<strong>The</strong> Eschatology of St Thomas Aquinas.’ In Aquinas on Doctrine: A Critical<br />
Introduction. Edited by Thomas Weinandy, Daniel Keating and John Yocum. London and<br />
New York: T & T Clark International, <strong>2004</strong>, 2<strong>25</strong>-40.<br />
‘<strong>The</strong> greatest contribution of Aquinas to eschatology is his profound analysis of beatitude as<br />
the fulfillment of the deepest desires of intelligent creatures and the whole of creation. He<br />
spelt out in careful cognitive and metaphysical terms the full implications of St Augustine’s<br />
“our hears are restless until they rest in <strong>The</strong>e.” Eternal beatitude in the beatific vision<br />
contextualizes Aquinas’ eschatology within the orders of wisdom so fundamental to his entire<br />
systematic theology.’<br />
Lamb, Matthew L. ‘Eternity and Time.’ In Gladly to Learn and Gladly to Teach: Essays on Religion<br />
and Political Philosophy in Honor of Ernest L. Fortin, AA. Edited by Michael P. Foley and<br />
Douglas Kries. Lanham, Maryland: Lexington Books, 2002, 195-214.<br />
‘I shall first sketch the context and intellectual exercise of understanding and judging as<br />
providing the analogue for a proper understanding of eternity and time. <strong>The</strong>n I shall outline<br />
theories of divine eternity in the achievements of Augustine, Boethius, and Aquinas.<br />
Subsequent thinkers like Scotus and Okham [sic], we shall see, did not measure up to the<br />
demands of intellectual conversion. Serious philosophy as metaphysics was invaded by a<br />
conceptualist logicism. That paved the way for nominalism and conceptualism of modern<br />
times. Finally, I shall briefly touch on a return to the eternal and redemption of the quest for<br />
intellectual and moral excellence.’<br />
Martens, John W. ‘Introduction to Ben F. Meyer’s “Election—Historical Thinking in Romans 9-11,<br />
and Ourselves.” ’ Logos 7/4 (Fall, <strong>2004</strong>) 150-70.<br />
‘<strong>The</strong> historian of New Testament texts, says Meyer, is not a “mere analyst of ‘early sources’…<br />
but a questioner of all the sources… Meyer sees the historian as a detective who seeks data to<br />
support his hypotheses—“good history” is dependent on the “virtually unconditioned<br />
(=sufficient evidence supporting some hypothesis that answers a historical question).” He used<br />
all forms of what we generally consider the historical-critical method. He was subtle in his use
<strong>December</strong> <strong>2004</strong> 7<br />
of these tools, however, and offered what I consider to be a major step forward in historicalcritical<br />
Jesus scholarship, though it seems minor on the surface.’<br />
Meyer, Ben F. Election—Historical Thinking in Romans 9-11, and Ourselves.’ Logos 7/4 (Fall, <strong>2004</strong>)<br />
171-81.<br />
‘What follows is what sets Meyer apart in so many ways. To the question of why we neglect<br />
or misunderstand Romans 9-11, he answers, “We have lost our hold on the biblical<br />
understanding of the living God.” In three short paragraphs, he diagnoses the critical situation<br />
of Western civilization with respect to our ability to accept the biblical notion of God and why<br />
it is necessary that this take place in order to encounter the New Testament text in its fullness.<br />
What is needed Religious conversion.’ (From the introduction by John W. Martens. Meyer’s<br />
article was originally published in Ex Auditu (1988) 1-7.)<br />
Tallon, Andrew. ‘Doctrinal Development and Wisdom: Rousselot on “Sympathetic Knowing” by<br />
Connaturality.’ Philosophy and <strong>The</strong>ology 15/2 (2003) 353-83.<br />
‘This essay takes its starting point from the position of Aidan Nichols…that doctrinal<br />
development depends on wisdom. A key figure for Nichols’s position is Pierre Rousselot,<br />
whose idea of sympathetic knowing helps explain how wisdom itself works, namely, as<br />
knowledge influenced by love. I focus on Rousselot’s use of the Thomist concept of<br />
connaturality as the underlying basis of sympathetic knowing and offer a modern<br />
interpretation of Aquinas’s Summa theologiae 2a-2ae, q. 45, a. 2, the key text on connaturality<br />
in ethical and mystical experience…. I cite <strong>Bernard</strong> <strong>Lonergan</strong>’s “Newman <strong>The</strong>orem” to show<br />
how omitting affection from theological explanation has dominated older interpretations of<br />
human intentionality, not only in Aquinas himself but in many of his followers.’<br />
WEB WORKS<br />
McShane, Philip. ‘<strong>The</strong> Origins and Goals of Functional Specialization.’<br />
http://www.lonergan.on.ca/reprints/mcshane/McShane_Functional_Specialization_<strong>2004</strong>.pdf<br />
(Also posted as Quodlibet 17. www.philipmcshane.ca)<br />
McShane, Philip. Quodlibet 4 (August, <strong>2004</strong>): ‘Shifting Insight 17.3 into a Functional Specialist<br />
Context.’ http://www.philipmcshane.ca/quod-04.pdf<br />
McShane, Philip. Quodlibet 5 (April 24 th <strong>2004</strong>): ‘A Simple Reading of Method in <strong>The</strong>ology, Page<br />
<strong>25</strong>0.’ http://www.philipmcshane.ca/quod-05.pdf<br />
McShane, Philip. Quodlibet 6 (nd): ‘Comparison and Integral Canons of Inquiry.’<br />
http://www.philipmcshane.ca/quod-06.pdf<br />
McShane, Philip. Essays on ‘<strong>The</strong> Structure of Dialectic (Method in <strong>The</strong>ology, ch. 10, §5)’ <strong>December</strong><br />
<strong>2004</strong>. Quodlibet 7: ‘Method in <strong>The</strong>ology <strong>25</strong>0 for Beginners;’ Quodlibet 8: ‘<strong>The</strong> Dialectic of<br />
My Town, MaVlast;’ Quodlibet 9: ‘Some Foundational Pointings Regarding Evaluation.’<br />
www.philipmcshane.ca<br />
Sala, Giovanni B. ‘Immediacy and Mediation in our Knowledge of Being: Some Reflections on the<br />
Epistemologies of Emerich Coreth and <strong>Bernard</strong> <strong>Lonergan</strong>.’<br />
http://www.lonergan.org/Sala/immediacy_and_mediation.htm<br />
‘I shall try to clarify the mediation of the immediate that both Coreth and <strong>Lonergan</strong> speak of.<br />
What is immediate in our knowledge More exactly still, the immediate is opposed to what It<br />
thus is defined with respect to what This problem is relevant not only to epistemology…but<br />
also to metaphysics. For only on the basis of the conception of being as that which is intended<br />
by questioning, by which we go beyond what is given to us in internal or external perception,<br />
is it possible to work out an intellectual and rational conception of the real.’
8 <strong>Lonergan</strong> Studies Newsletter <strong>25</strong>:4<br />
Sala, Giovanni B. ‘<strong>Lonergan</strong> on the Virtually Unconditioned as Ground of Judgment.’<br />
http://www.lonergan.org/Sala/<strong>Lonergan</strong>%20on%20the%20Virtually%20Unconditioned-<br />
T2.htm<br />
‘<strong>Lonergan</strong>’s teaching on human knowledge is centered on the thesis that our knowledge of<br />
reality is mediated by meaning. That is to say that we know reality through acts of meaning—<br />
specifically through acts of conceiving and judging.’<br />
Tekippe, Terry. ‘Papal Infallibility: An Application of <strong>Lonergan</strong>'s <strong>The</strong>ological Method.’<br />
http://nds.edu/LONERGAN/PAPAL.HTM<br />
Originally published in 1983, but out of print for many years.<br />
Tekippe, Terry, ‘Christology: Critique of Schoonenberg and an Exchange of Letters.’<br />
http://nds.edu/LONERGAN/CHRISTOLOGY. HTM<br />
’A commentary on Schoonenberg, along the lines of <strong>Lonergan</strong>'s "Christology Today," but<br />
followed by a dialogue with Schoonenberg himself.’<br />
CONFERENCES & COURSES<br />
<strong>The</strong> <strong>Lonergan</strong> Centenary Celebration at the Pontificia Università Gregoriana in Rome was held on<br />
November 17-19, <strong>2004</strong>. Carlo Maria Cardinal Martini gave the opening address, ‘<strong>Bernard</strong> <strong>Lonergan</strong> e<br />
l’impegno pastorale’ on the 17 th . On the following day, under the theme, ‘<strong>The</strong>ologia quarens<br />
methodum,’ Gianni Colzani (Rome) spoke on ‘La crisi della Teologia contemporanea e la ricerca di<br />
un nuovo paradigma,’ Gaspare Mura on ‘Il panorama filosofico-teologico attuale e l’esigenza di un<br />
methodo generale,’ Paul Gilbert (Rome) on ‘L’inventio de la quaestio entre la cogitatio et<br />
l’intellectio,’ Giovanni B Sala (München) on ‘I fondamenti tomisti del metodi di B. <strong>Lonergan</strong>,’ Fred<br />
Lawrence (Boston) on ‘<strong>The</strong> Dialectic Tradition/ Innovation and the possibility of a <strong>The</strong>ological<br />
Method’ Michael P. Gallagher (Rome) on ‘Rifondazione metodologica della teologia Fondamentale,’<br />
and Robert M. Doran (Toronto) on ‘Systematic <strong>The</strong>ology seeking Method: Reconciling System and<br />
History.’ On November 19 th , under the theme, ‘Methodus quaerens theologiam,’ Natalino Spaccapelo<br />
(Rome) spoke on ‘Il Metodo in Teologia e la genesi della dede cristiana: una proposta,’ Hermann J.<br />
Pottmeyer (Bochum) on ‘Il Metodo in Teologia e la storia ecclesiale del dogma sul Primato (1870),’<br />
Giuseppe Versaldi (Rome) on ‘Il Metodo in teologia e la sua valenza per il Diritto Canonico,’and<br />
Timothy J. Healy (Rome) on ‘Il Metodo trascendentale e le Scienza Umane.’ <strong>The</strong> concluding address,<br />
‘Prospettive,’ was given by Georges M.M. Cardinal Cottier.<br />
COMING UP<br />
<strong>The</strong> 20th Annual Fallon Memorial <strong>Lonergan</strong> Symposium will be held March 31 st – April 2 nd , 2005<br />
at Loyola Marymount University, Los Angeles. <strong>The</strong> theme, ‘Functional Specialization: <strong>Lonergan</strong>’s<br />
Vision of Scholarly Collaboration,’ celebrates the 40 th anniversary of this breakthrough vision of<br />
<strong>Lonergan</strong>. Phil McShane will deliver a ‘stimulus and focus’ paper, ‘<strong>The</strong> Origins and Goals of<br />
Functional Specialization’ (Available online. See <strong>Web</strong>Works, above.) Proposals for paper<br />
presentations should address topics or issues related directly to the general theme of the symposium.<br />
Proposals should be no longer than three typed pages and should be submitted via email attachment to<br />
Mark D. Morelli, symposium chair, by January 15, 2005. Papers should be submitted for copying by<br />
March 15 th , 2005. Presentations should be no longer than 20 minutes to allow time for questions and<br />
discussion. However, papers on which the presentations are based may be up to 30 pages, typed<br />
doubled-spaced. Authors should adhere to the conventions described in the Chicago Manual of Style,<br />
with endnotes rather than footnotes. References to <strong>Lonergan</strong>'s works should be in the 'CWL' format<br />
where appropriate.
<strong>December</strong> <strong>2004</strong> 9<br />
PROJECTS<br />
<strong>Lonergan</strong> Research Institute.<br />
<strong>The</strong> main events of the <strong>Lonergan</strong> Research Institute in the last few months happened in November.<br />
<strong>The</strong>re was not a formal <strong>Lonergan</strong> event this year as there was in the two previous years, both because<br />
of the August Workshop and because Regis College was planning to celebrate <strong>Lonergan</strong>'s centenary as<br />
part of this year's Convocation. David Tracy gave a stunning Chancellor's lecture on November 12<br />
entitled '<strong>Bernard</strong> <strong>Lonergan</strong>: <strong>The</strong> Actuality of an Innovative Recovery of the Tradition.' Bob Doran<br />
delivered the Convocation address the next day. <strong>The</strong> two lectures will be published in one booklet by<br />
Regis College Bob then went off to Rome for the centenary celebration at the Gregorian University<br />
on November 19-19. Cardinal Martini gave the opening address, which was extremely well received.<br />
Bob's own lecture, on 'System Seeking Method: Reconciling System and History,' was on Thursday<br />
afternoon, November 18. Greg Lauzon recorded the proceedings, and the <strong>Lonergan</strong> Research Institute<br />
has engaged the services of Peter Bisson, S.J., to make available an English translation of Cardinal<br />
Martini's lecture.<br />
Fund-raising efforts continue to go forward at the Institute. PROJECT <strong>2004</strong> is obviously coming to an<br />
end. <strong>The</strong> first goal, namely, to process the archival holdings, both papers and audio materials, in<br />
accord with standards of archival preservation, has been achieved. <strong>The</strong> second, to double the<br />
Institute's endowment, has not. (But there are still a few days left!!) We always receive just what we<br />
need to keep going, nothing more, nothing less. God must want it that way! We thank all who helped<br />
us make possible the celebration of <strong>Lonergan</strong>'s centenary through PROJECT <strong>2004</strong><br />
Of special interest is Fred Crowe’s latest work, Developing the <strong>Lonergan</strong> Legacy: Historical,<br />
<strong>The</strong>oretical, and Existential <strong>The</strong>mes (cited above under ‘Publications’). Part One, entitled ‘Studies’<br />
includes these articles:<br />
1. <strong>Lonergan</strong>'s Vocation as a Christian Thinker<br />
2. From Kerygma to Inculturation: <strong>The</strong> Odyssey of Gospel Meaning<br />
3. INSIGHT: Genesis and Ongoing Context<br />
4. <strong>The</strong> Spectrum of "Communication" in <strong>Lonergan</strong><br />
5. "All my work has been introducing history into Catholic theology" (<strong>Lonergan</strong>, 28 March 1980)<br />
6. <strong>Lonergan</strong>'s Universalist View of Religion<br />
7. <strong>The</strong> Genus "<strong>Lonergan</strong> and ..." and Feminism<br />
8. <strong>Lonergan</strong>'s Search for Foundations: <strong>The</strong> Early Years, 1940-1959<br />
Part Two, ‘Essays,’ includes:<br />
9. School without Graduates: <strong>The</strong> Ignatian Spiritual Exercises<br />
10. <strong>The</strong> Relevance of Newman to Contemporary <strong>The</strong>ology<br />
11. <strong>Lonergan</strong> and How to Live Our Lives<br />
12. <strong>The</strong> Ignatian Spiritual Exercises and Jesuit Spirituality<br />
13. Linking the Splintered Disciplines: Ideas from <strong>Lonergan</strong><br />
14. Law and Insight<br />
15. <strong>The</strong> Magisterium as Pupil: <strong>The</strong> Learning Teacher<br />
16. "<strong>The</strong> Spirit and I" at Prayer
10 <strong>Lonergan</strong> Studies Newsletter <strong>25</strong>:4<br />
17. Why We Have to Die<br />
18. Rhyme and Reason: On <strong>Lonergan</strong>'s Foundation for Works of the Spirit<br />
19. For Inserting a New Question (26A) in the Pars prima<br />
20. <strong>The</strong> Future: Charting the Unknown with <strong>Lonergan</strong><br />
To order, contact UT Press Distribution Division / 5201 Dufferin Street / North York, Ontario /<br />
Canada M3H 5T8. Phone: (800) 565-9523 / Fax: (800) 221-9985. Cost: $75 CDN (about $62 US).<br />
PEOPLE<br />
Bob Doran was interviewed privately for the French <strong>Lonergan</strong> website by Pierrot Lambert, and in<br />
public at the Thomas More Institute, Montreal, on May 5 th . In early June, he gave reminiscences of<br />
<strong>Bernard</strong> <strong>Lonergan</strong> at the Catholic <strong>The</strong>ological Society of America convention in Reston, Virginia, as<br />
part of a program to honor the four great Catholic theologians born in 1904: Yves Congar, <strong>Lonergan</strong>,<br />
Karl Rahner, and John Courtney Murray.<br />
In the course of a review of John Haldane’s recent book, Faithful Reason, appearing in the October<br />
23 rd issue of <strong>The</strong> Tablet (pp. 21-22), Fergus Kerr laments the fact that the ‘great names’ of recent<br />
Catholic theology show few signs ‘of serious engagement with the last half-century of Englishlanguage<br />
philosophy.’ <strong>The</strong> two ‘names’ he singles out are Hans Urs von Balthasar and <strong>Bernard</strong><br />
<strong>Lonergan</strong>. According to Kerr, the only thing Von Balthasar and <strong>Lonergan</strong> have in common is their<br />
neglect of English-language philosophy. He offers the following characterization of <strong>Lonergan</strong>:<br />
‘<strong>Lonergan</strong>…always classified as a “Transcendental Thomist,” is actually more of sui generis selftaught<br />
analytic philosopher. He broke out of the neo-Scholastic philosophy he was taught at Heythrop<br />
College… by studying Newman’s Grammar of Assent and H.W.B. Joseph Introduction to Logic on his<br />
own, and by discussing the foundations of mathematics with one of his professors, Fr Charles<br />
O’Hara—famous in standard philosophy of religion courses nowadays since he is the “Father O’Hara”<br />
who is (unjustly) the target of Wittgenstein’s wrath in his Lectures on Religious Belief. At all events, a<br />
reader of <strong>Lonergan</strong>’s principal works who might be helped to find bearings by familiar references to<br />
Frege, Russell, Wittgenstein and the like, would be completely frustrated. <strong>The</strong> gap between<br />
mainstream English-language philosophy and Catholic theology is, then, very wide.’<br />
At the American Maritain Association Twenty-eight Annual International Meeting, held at Emory<br />
University, Atlanta, Georgia, October 21-24, <strong>2004</strong>, David Nordquest delivered a paper entitled ‘ “<strong>The</strong><br />
Inmost Core of Our Being”: Maritain and <strong>Lonergan</strong> on Knowing Natural Right.’<br />
David Tracy from the University of Chicago Divinity School delivered the Chancellor’s Lecture at<br />
Regis College, Toronto, on Friday, November 12, <strong>2004</strong>. <strong>The</strong> title of the well-received lecture was<br />
‘<strong>Bernard</strong> <strong>Lonergan</strong>: <strong>The</strong> Actuality of an Innovative Recovery of the Tradition.’ On the following day,<br />
he was awarded an honorary Doctorate in Divinity from Regis College, University of Toronto.<br />
Erratum<br />
In the previous issue (LSN <strong>25</strong>/3 [<strong>2004</strong>]), under PUBLICATIONS, the article ‘Rahner and <strong>Lonergan</strong> on<br />
Spirituality’ was listed as being by ‘Raymond Maloney.’ <strong>The</strong> correct spelling of the author’s name is<br />
‘Raymond Moloney.’
<strong>December</strong> <strong>2004</strong> 11<br />
Subscriptions<br />
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at www.lonergan.on.ca. For mailed issues,<br />
subscription payments are payable in advance ($20<br />
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Sponsor<br />
<strong>Lonergan</strong> Studies Newsletter is sponsored by the<br />
<strong>Lonergan</strong> Research Institute. Director: Robert M.<br />
Doran, S.J. Office Administrator: Deborah Agnew.<br />
Telephone: 416-922-8374. Fax 416-921-1673. E-<br />
mails: Robert Doran: b.doran@excite.com or<br />
bdoranca@yahoo.ca. Bob Croken:<br />
bob.croken@utoronto.ca. Deborah Agnew<br />
debbie.agnew@utoronto.ca. <strong>Web</strong>site:<br />
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<br />
Contributions<br />
While we have regular contributors, we invite anyone with<br />
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