This book investigates more recent inquiries into the nature of love. It also presents a critical and realistic approach to love with the broader goal, through wider discussion, of promoting civility and charitable living. It does this in large part by presenting a comprehensive overview of major thinkers on love. With the exception of a couple of authors, these thinkers appeared in the twentieth century. All were widely read and continue to be read and discussed today. The goal is to promote insight and discussion about the various types of love from the varying perspective of these influential authors.
In the mid- to late-1930s, while he was a student at the Gregorian University in Rome, Bernard Lo... more In the mid- to late-1930s, while he was a student at the Gregorian University in Rome, Bernard Lonergan wrote a series of eight essays on the philosophy and theology of history. These essays foreshadow a number of the major themes in his life’s work.
The significance of these essays is enormous, not only for an understanding of the later trajectory of Lonergan’s own work but also for the development of a contemporary systematic theology. In an important entry from 1965 in his archival papers, Lonergan wrote that the "mediated object" of systematics is Geschichte or the history that is lived and written about. In the same entry, he stated that the "doctrines" that this systematic theology would attempt to understand are focused on "redemption." The seeds of such a theology are planted in the current volume, where the formulae that are so pronounced in his later work first appear. Students of Lonergan’s work will find their understanding of his philosophy profoundly affected by the essays in this volume.
This article review’s Grant Kaplan’s, René Girard, Unlikely Apologist: Mimetic Theory and Fundame... more This article review’s Grant Kaplan’s, René Girard, Unlikely Apologist: Mimetic Theory and Fundamental Theology. The content of the book offers the occasion to comment on some themes in Girard’s thought in relation to theology. In particular it expands upon it with reference to some of the insights from Bernard Lonergan.
Girard’s legacy can contribute to a reaffirmation of the uniqueness of Christian identity in a pluralistic age, and a contribution to Catholic social teaching --i.e. a preferential option for the scapegoated and marginalized. Although he reclaimed his Christian roots, Girard was neither a philosopher nor a theologian. Therefore, some of his provocative insights, while valuable, stand in need of a critical appropriation. Kaplan’s important study provides an oppurtunity to raise some of those questions.
The chapter on religion in Bernard Lonergan’s Method in Theology is a rich compilation of many id... more The chapter on religion in Bernard Lonergan’s Method in Theology is a rich compilation of many ideas that were important to his thought throughout his career. It is at once a theory of ‘genuine’ religion, a theory of the distortions of such religion, and an expansion of his theology of grace into a wider ecumenical multi-religious or universalist context, to name a few. This essay draws upon that chapter to investigate a further development of Lonergan’s thought of a fourth stage of meaning to be added to his three stages of meaning. Among other things, the fourth stage of meaning anticipates a global age of inter-religious and social cooperation. It also enables one to avoid the danger of the third stage with an overemphasis on interiority by bringing emphases upon vertical and horizontal alterity. Moreover, in the context of Method in Theology as a whole, this theory also raises questions about the future of systematic theology in view of the emerging fourth stage as a distinct differentiated realm.
Iconography is undergoing a revival in twenty-first-century American Catholicism. William Hart Mc... more Iconography is undergoing a revival in twenty-first-century American Catholicism. William Hart McNichols, who paints in his studio in New Mexico, is one of the most popular iconographers of this renaissance, and this book comprises a selection of his icons and sacred images. The book presents images of holy women and holy men as well as images of Mary and Jesus. Philosopher and theologian John D. Dadosky introduces each piece and demonstrates how McNichols’s paintings communicate sacred stories as well as mark significant moments in the artist’s personal development.
Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan... more Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan’s answer to those who would argue that in this time of cultural change and dissolution, the believer is afloat on a sea of multiplying theologies, without rudder or compass. Lonergan was resolute in his refusal to be defeatist on this point. While agreeing that theology must continually change to mediate between religion and culture, he worked out an integral method to guide and control this ongoing process. Method in Theology is the fruit of this labour.
This critical edition has benefited from extensive research into Lonergan's typescripts and from consulting the recordings from several institutes where he lectured over the course of the work’s development. Lonergan's intention was to provide a set of methods that would guide a collaborative community in the ongoing construction of a theology that would move from recovery of the data through resolution of conflicts to contemporary formulations and applications. With this work, the cognitional theory of Insight: A Study of Human Understanding underwent a surprising set of developments in the form of what he calls functional specialization.
Thank YOU to SUNY Press for publishing the book twenty years ago and for recently reverting the r... more Thank YOU to SUNY Press for publishing the book twenty years ago and for recently reverting the rights back to me.
Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan’... more Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan’s answer to those who would argue that in this time of cultural change and dissolution, the believer is afloat on a sea of multiplying theologies, without rudder or compass. Lonergan was resolute in his refusal to be defeatist on this point. While agreeing that theology must continually change to mediate between religion and culture, he worked out an integral method to guide and control this ongoing process. Method in Theology is the fruit of this labour. This critical edition has benefited from extensive research into Lonergan\u27s typescripts and from consulting the recordings from several institutes where he lectured over the course of the work’s development. Lonergan\u27s intention was to provide a set of methods that would guide a collaborative community in the ongoing construction of a theology that would move from recovery of the data through resolution of conflicts to contemporary formulations and applications. With this work, the cognitional theory ofInsight: A Study of Human Understanding underwent a surprising set of developments in the form of what he calls functional specialization.https://epublications.marquette.edu/marq_fac-book/1354/thumbnail.jp
This article critically engages René Girard’s approach to myth by reference to the Diné (Navajo) ... more This article critically engages René Girard’s approach to myth by reference to the Diné (Navajo) creation story (Diné bahane’). According to Girard all myths conceal real events of violence that have been concealed during the centuries of their recounting. Closer analysis reveals that Girard’s approach is one-sidedly pejorative in his hermeneutics of myth. By contrast, the Diné hold their creation story to be a sacred account of their origins and as such it is foundational to their traditional way of life. Prima facie, while certain themes in their sacred story may seem to corroborate Girard’s hermeneutics of myth, a closer examination of the anomalies raises critical questions about Girard’s assumptions, especially with respect to aboriginal creation stories and reveals a further need to clarify the legitimate place for positive and pejorative approaches to myth.
The 50th anniversary of Vatican II (1962–65) provides a good opportunity to reflect on its theological significance. The ongoing debates surrounding the hermeneutics of the council, the
plethora of historical-critical studies, and ecclesiastical resistance to its broader implementation raise the question: Has the creative Spirit and the original enthusiasm for the council been neutralized by such resistance, scholarly reluctance, and the seeming endless hermeneutic speculation? Pope Francis speaks about the resistance to Vatican II: There are those who resist
it outright and those who resist it by building a monument to it. With this critique as a starting point, this paper revisits Rahner’s concise hermeneutics of the council because it presents an
historical analysis but with a theological trajectory. In this context, this article articulates some of the permanent theological achievements of Vatican II taking the thought of Bernard Lonergan as a lead and speculates about two future developments.
This paper argues for a fundamental theological re-interpretation of Vatican II ecclesiology that... more This paper argues for a fundamental theological re-interpretation of Vatican II ecclesiology that acknowledges not one but two principal ecclesiologies inspired by the Council documents. Ecclesiastical authorities and some theologians have acknowledged that communion ecclesiology is the principal ecclesiology of Vatican II. However, this conception does not sufficiently account for the full range of relations with the Other that is a distinctive development in the Church's self-understanding inaugurated by Vatican II; such an understanding is better represented by an ecclesiology of friendship. I thus argue there are two ecclesiologies reflected in the Council documents: communion ecclesiology and another to be developed based on mutual relations and friendship with the Other. The latter is distinctively Ignatian in spirit; further, these two ecclesiologies are not fundamentally opposed to each other but are united in the missions of the Son and the Spirit.
Heythrop Journal-a Quarterly Review of Philosophy and Theology, 2009
O dearest daughter whom I so love, you who are my bride, rise above yourself and open your mind's... more O dearest daughter whom I so love, you who are my bride, rise above yourself and open your mind's eye.'(Catherine of Siena, Dialogue, 98).
The Pope’s encyclical Fratelli Tutti is a welcome advance on post-Vatican II ecclesiology, which ... more The Pope’s encyclical Fratelli Tutti is a welcome advance on post-Vatican II ecclesiology, which heretofore has almost singly emphasized communion ecclesiology. The encyclical corroborates an earlier hypothesis by this author that there are two basic ecclesiologies of Vatican II, namely, communion and friendship. Although, the encyclical occasions a revisiting and development of that hypothesis. Communion is represented in the theme of family that is implied in the main title of the encyclical, fraternity; that is, if we follow the example of the African Synod that appropriated «family» as the proper analogy for communion ecclesiology. The subtitle of the encyclical includes the ecclesial attitudes of family and friendship. Francis states that he intends to bring the two notions of fraternity and social friendship together. I argue in this paper that these two notions comprise the conception of church as family (communion) and friendship as the appropriate expressions of post-Vatican II ecclesiology.
Professor Ovey Mohammed, S.J. (1933–2020) devoted his entire career to inter-religious education,... more Professor Ovey Mohammed, S.J. (1933–2020) devoted his entire career to inter-religious education, dialogue, and comparative theology. In a context where Christianity must reckon with religious pluralism in a new way relative to previous decades, “Ovey” was a pioneer ever nudging the Catholic Church beyond the watershed of Vatican II in his own teaching and research. This article reviews his encounters with Islam, Hinduism, and Buddhism from a distinctively Ignatian perspective that comes from his own Jesuit formation. It concludes with some comments about how Christians might interpret a theology of a religious pluralism in light of this context.
[Figure: see text] Pope Francis's encyclical Laudato Si placed the ecological concern... more [Figure: see text] Pope Francis's encyclical Laudato Si placed the ecological concerns and environmental responsibility into the heart of Catholic social teaching in an epoch-making manner. His account of creation, his call for an integral ecology, which includes the preferential option for the poor, and his call for an ecological conversion beckon for a theology to guide and support the implementation of these teachings. Although not mentioned in the encyclical, Hildegard of Bingen's notion of viriditas (the greening) can provide the basis for a theology that meets the exigencies highlighted in the encyclical.
This book investigates more recent inquiries into the nature of love. It also presents a critical and realistic approach to love with the broader goal, through wider discussion, of promoting civility and charitable living. It does this in large part by presenting a comprehensive overview of major thinkers on love. With the exception of a couple of authors, these thinkers appeared in the twentieth century. All were widely read and continue to be read and discussed today. The goal is to promote insight and discussion about the various types of love from the varying perspective of these influential authors.
In the mid- to late-1930s, while he was a student at the Gregorian University in Rome, Bernard Lo... more In the mid- to late-1930s, while he was a student at the Gregorian University in Rome, Bernard Lonergan wrote a series of eight essays on the philosophy and theology of history. These essays foreshadow a number of the major themes in his life’s work.
The significance of these essays is enormous, not only for an understanding of the later trajectory of Lonergan’s own work but also for the development of a contemporary systematic theology. In an important entry from 1965 in his archival papers, Lonergan wrote that the "mediated object" of systematics is Geschichte or the history that is lived and written about. In the same entry, he stated that the "doctrines" that this systematic theology would attempt to understand are focused on "redemption." The seeds of such a theology are planted in the current volume, where the formulae that are so pronounced in his later work first appear. Students of Lonergan’s work will find their understanding of his philosophy profoundly affected by the essays in this volume.
This article review’s Grant Kaplan’s, René Girard, Unlikely Apologist: Mimetic Theory and Fundame... more This article review’s Grant Kaplan’s, René Girard, Unlikely Apologist: Mimetic Theory and Fundamental Theology. The content of the book offers the occasion to comment on some themes in Girard’s thought in relation to theology. In particular it expands upon it with reference to some of the insights from Bernard Lonergan.
Girard’s legacy can contribute to a reaffirmation of the uniqueness of Christian identity in a pluralistic age, and a contribution to Catholic social teaching --i.e. a preferential option for the scapegoated and marginalized. Although he reclaimed his Christian roots, Girard was neither a philosopher nor a theologian. Therefore, some of his provocative insights, while valuable, stand in need of a critical appropriation. Kaplan’s important study provides an oppurtunity to raise some of those questions.
The chapter on religion in Bernard Lonergan’s Method in Theology is a rich compilation of many id... more The chapter on religion in Bernard Lonergan’s Method in Theology is a rich compilation of many ideas that were important to his thought throughout his career. It is at once a theory of ‘genuine’ religion, a theory of the distortions of such religion, and an expansion of his theology of grace into a wider ecumenical multi-religious or universalist context, to name a few. This essay draws upon that chapter to investigate a further development of Lonergan’s thought of a fourth stage of meaning to be added to his three stages of meaning. Among other things, the fourth stage of meaning anticipates a global age of inter-religious and social cooperation. It also enables one to avoid the danger of the third stage with an overemphasis on interiority by bringing emphases upon vertical and horizontal alterity. Moreover, in the context of Method in Theology as a whole, this theory also raises questions about the future of systematic theology in view of the emerging fourth stage as a distinct differentiated realm.
Iconography is undergoing a revival in twenty-first-century American Catholicism. William Hart Mc... more Iconography is undergoing a revival in twenty-first-century American Catholicism. William Hart McNichols, who paints in his studio in New Mexico, is one of the most popular iconographers of this renaissance, and this book comprises a selection of his icons and sacred images. The book presents images of holy women and holy men as well as images of Mary and Jesus. Philosopher and theologian John D. Dadosky introduces each piece and demonstrates how McNichols’s paintings communicate sacred stories as well as mark significant moments in the artist’s personal development.
Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan... more Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan’s answer to those who would argue that in this time of cultural change and dissolution, the believer is afloat on a sea of multiplying theologies, without rudder or compass. Lonergan was resolute in his refusal to be defeatist on this point. While agreeing that theology must continually change to mediate between religion and culture, he worked out an integral method to guide and control this ongoing process. Method in Theology is the fruit of this labour.
This critical edition has benefited from extensive research into Lonergan's typescripts and from consulting the recordings from several institutes where he lectured over the course of the work’s development. Lonergan's intention was to provide a set of methods that would guide a collaborative community in the ongoing construction of a theology that would move from recovery of the data through resolution of conflicts to contemporary formulations and applications. With this work, the cognitional theory of Insight: A Study of Human Understanding underwent a surprising set of developments in the form of what he calls functional specialization.
Thank YOU to SUNY Press for publishing the book twenty years ago and for recently reverting the r... more Thank YOU to SUNY Press for publishing the book twenty years ago and for recently reverting the rights back to me.
Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan’... more Method in Theology stands with Insight as Bernard Lonergan’s most important work. It is Lonergan’s answer to those who would argue that in this time of cultural change and dissolution, the believer is afloat on a sea of multiplying theologies, without rudder or compass. Lonergan was resolute in his refusal to be defeatist on this point. While agreeing that theology must continually change to mediate between religion and culture, he worked out an integral method to guide and control this ongoing process. Method in Theology is the fruit of this labour. This critical edition has benefited from extensive research into Lonergan\u27s typescripts and from consulting the recordings from several institutes where he lectured over the course of the work’s development. Lonergan\u27s intention was to provide a set of methods that would guide a collaborative community in the ongoing construction of a theology that would move from recovery of the data through resolution of conflicts to contemporary formulations and applications. With this work, the cognitional theory ofInsight: A Study of Human Understanding underwent a surprising set of developments in the form of what he calls functional specialization.https://epublications.marquette.edu/marq_fac-book/1354/thumbnail.jp
This article critically engages René Girard’s approach to myth by reference to the Diné (Navajo) ... more This article critically engages René Girard’s approach to myth by reference to the Diné (Navajo) creation story (Diné bahane’). According to Girard all myths conceal real events of violence that have been concealed during the centuries of their recounting. Closer analysis reveals that Girard’s approach is one-sidedly pejorative in his hermeneutics of myth. By contrast, the Diné hold their creation story to be a sacred account of their origins and as such it is foundational to their traditional way of life. Prima facie, while certain themes in their sacred story may seem to corroborate Girard’s hermeneutics of myth, a closer examination of the anomalies raises critical questions about Girard’s assumptions, especially with respect to aboriginal creation stories and reveals a further need to clarify the legitimate place for positive and pejorative approaches to myth.
The 50th anniversary of Vatican II (1962–65) provides a good opportunity to reflect on its theological significance. The ongoing debates surrounding the hermeneutics of the council, the
plethora of historical-critical studies, and ecclesiastical resistance to its broader implementation raise the question: Has the creative Spirit and the original enthusiasm for the council been neutralized by such resistance, scholarly reluctance, and the seeming endless hermeneutic speculation? Pope Francis speaks about the resistance to Vatican II: There are those who resist
it outright and those who resist it by building a monument to it. With this critique as a starting point, this paper revisits Rahner’s concise hermeneutics of the council because it presents an
historical analysis but with a theological trajectory. In this context, this article articulates some of the permanent theological achievements of Vatican II taking the thought of Bernard Lonergan as a lead and speculates about two future developments.
This paper argues for a fundamental theological re-interpretation of Vatican II ecclesiology that... more This paper argues for a fundamental theological re-interpretation of Vatican II ecclesiology that acknowledges not one but two principal ecclesiologies inspired by the Council documents. Ecclesiastical authorities and some theologians have acknowledged that communion ecclesiology is the principal ecclesiology of Vatican II. However, this conception does not sufficiently account for the full range of relations with the Other that is a distinctive development in the Church's self-understanding inaugurated by Vatican II; such an understanding is better represented by an ecclesiology of friendship. I thus argue there are two ecclesiologies reflected in the Council documents: communion ecclesiology and another to be developed based on mutual relations and friendship with the Other. The latter is distinctively Ignatian in spirit; further, these two ecclesiologies are not fundamentally opposed to each other but are united in the missions of the Son and the Spirit.
Heythrop Journal-a Quarterly Review of Philosophy and Theology, 2009
O dearest daughter whom I so love, you who are my bride, rise above yourself and open your mind's... more O dearest daughter whom I so love, you who are my bride, rise above yourself and open your mind's eye.'(Catherine of Siena, Dialogue, 98).
The Pope’s encyclical Fratelli Tutti is a welcome advance on post-Vatican II ecclesiology, which ... more The Pope’s encyclical Fratelli Tutti is a welcome advance on post-Vatican II ecclesiology, which heretofore has almost singly emphasized communion ecclesiology. The encyclical corroborates an earlier hypothesis by this author that there are two basic ecclesiologies of Vatican II, namely, communion and friendship. Although, the encyclical occasions a revisiting and development of that hypothesis. Communion is represented in the theme of family that is implied in the main title of the encyclical, fraternity; that is, if we follow the example of the African Synod that appropriated «family» as the proper analogy for communion ecclesiology. The subtitle of the encyclical includes the ecclesial attitudes of family and friendship. Francis states that he intends to bring the two notions of fraternity and social friendship together. I argue in this paper that these two notions comprise the conception of church as family (communion) and friendship as the appropriate expressions of post-Vatican II ecclesiology.
Professor Ovey Mohammed, S.J. (1933–2020) devoted his entire career to inter-religious education,... more Professor Ovey Mohammed, S.J. (1933–2020) devoted his entire career to inter-religious education, dialogue, and comparative theology. In a context where Christianity must reckon with religious pluralism in a new way relative to previous decades, “Ovey” was a pioneer ever nudging the Catholic Church beyond the watershed of Vatican II in his own teaching and research. This article reviews his encounters with Islam, Hinduism, and Buddhism from a distinctively Ignatian perspective that comes from his own Jesuit formation. It concludes with some comments about how Christians might interpret a theology of a religious pluralism in light of this context.
[Figure: see text] Pope Francis's encyclical Laudato Si placed the ecological concern... more [Figure: see text] Pope Francis's encyclical Laudato Si placed the ecological concerns and environmental responsibility into the heart of Catholic social teaching in an epoch-making manner. His account of creation, his call for an integral ecology, which includes the preferential option for the poor, and his call for an ecological conversion beckon for a theology to guide and support the implementation of these teachings. Although not mentioned in the encyclical, Hildegard of Bingen's notion of viriditas (the greening) can provide the basis for a theology that meets the exigencies highlighted in the encyclical.
the Dadaists, whose rejection of past art led them to destroy it in the creation of something new... more the Dadaists, whose rejection of past art led them to destroy it in the creation of something new. The more philosophical essays, which certainly repay those who come to them from the perspective of theology and culture, investigate the nature of images, the human penchant to represent the world, the inherent falsity of images, and the resulting discomfort with the limitations of images. Though rooted in art, such questions cut across human experience, as the example of the epistemological struggle over visualization in science shows. This debate echoes in many ways the same struggle over representation in religion. Iconoclash makes the debate even more relevant by extending it from three-dimensional objects to photography, film, and even music. While “iconoclasm” primarily applies analogically in these areas, the underlying concern for the status of symbolic meaning remains constant. The book’s section headings provide a sense of the theoretical issues it addresses: What is iconoclash? Why do images trigger so much furor? Why are images so ambiguous? Why do gods object to images? The unbearable image. The unbearable sound. The unbearable movement. How can an image represent anything? Why is destruction necessary for construction? Are there limits to iconoclasm? Can the gods cohabitate? But there is no image anymore anyway! Can we go beyond the image wars? Has critique ended? What has happened to modern art? All of these topics raise vitally important questions for us who live in an image culture and especially for us who have a concern for religious and theological investigation. We would do well to follow the contributors to Iconoclash in reflecting on the power of images, on the comfort they bring to us, and on their intimate role in religious practice. Even more, we would benefit from thinking more explicitly about a largely unconscious or implicit aspect of iconoclasm: the recognition that the form of expression (the image, for example) affects the content of that expression. Having provided a wonderful stimulus for thought, Iconoclash, though it does not address this topic, invites one final reflection: How do we negotiate the transition from representation by images to representation in language?
Studies in Religion/Sciences Religieuses, Sep 1, 2002
If &dquo;prophets are never known in their own country,&dquo; the same can frequently be ... more If &dquo;prophets are never known in their own country,&dquo; the same can frequently be said of philosophers who espouse positions out of step with current fashions of thought, particularly the Canadian Bernard Lonergan. Lonergan’s popularity has not been helped by the postmodern suspicion of systematic thinkers. Kanaris seeks to change this by exploring the intricacies and provocative nature of Lonergan’s philosophy of religion, which Kanaris believes stands &dquo;toe-to-toe&dquo; with those as &dquo;elaborate and profound as Wittgenstein’s and Kierkegaard’s&dquo; (2). Kanaris, who teaches at McGill and Concordia, has an extensive background in post-modem thought and is able to engage in creative dialogue with them as well. Kanaris seeks to present &dquo;the general structure of [Lonergan’s] philosophy of religion as a whole&dquo; (3). The result is a clear, well-written, synthetic account. This work is valuable for those who are interested in the philosophy of religion in general and especially in a Canadian contribution to the field. More specifically, for Lonergan scholars who are interested in this area of his thought, Kanaris’s original style of writing enables him to avoid an overt use of technical vocabulary that one often finds in the writings of Lonergan scholars. In addition to an overall account of
This paper takes Balthasar's critique of Kierkegaard's aesthetics as a context for recove... more This paper takes Balthasar's critique of Kierkegaard's aesthetics as a context for recovering the notion of beauty within the subject. Balthasar believed that Kierkegaard contributed to the loss of beauty by separating the aesthetic from the ethical and religious spheres. By viewing the spheres in terms of differentiations of consciousness, Lonergan's theory of consciousness offers an interpretation of Kierkegaard's stages in such a way that addresses Balthasar's concern and retains the Danish thinker's significant achievements.
This article explores several points for development in Bernard Lonergan’s (1904–1984) philosophi... more This article explores several points for development in Bernard Lonergan’s (1904–1984) philosophical anthropology. First, it addresses the four basic desires he lists in De Redemptione and seeks to place the unrestricted desire to know in the context of those desires. Secondly, it explores the possibility of an additional intellectualist bias in addition to the four biases that Lonergan explicated. Thirdly,
The article explores an understanding of the dogma of the Immaculate Conception viewed through th... more The article explores an understanding of the dogma of the Immaculate Conception viewed through the lens of mimetic theory as expounded by René Girard and James Alison. After centuries of controversy over what was eventually defined in 1854, systematic reflection is needed to relate the dogma to other dogmas and doctrines such as those on redemption, sin, and grace, and to express this systematic understanding in light of contemporary thought. Such reflection suggests a fruitful correspondence between Girard's hermeneutics and Aquinas's thought on disordered imitation and the role of rivalrous affections at the heart of sin. "But through the devil's envy death entered the world, and those who belong to his company, experience it" (Wis 2:24). 1 Theological Studies 72 (2011)
This paper explores the essays of two prominent ecclesiologists, Joseph Komonchak and Hans Urs Vo... more This paper explores the essays of two prominent ecclesiologists, Joseph Komonchak and Hans Urs Von Balthasar, on their respective fundamental definitions of the Church. Gleaning insights from their different perspectives, the paper applies aspects of Lonergan's ...
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Books by John Dadosky
https://www.amazon.com/dp/1654641006/
Kindle:
https://www.amazon.ca/dp/B083G6T6BQ?
This book investigates more recent inquiries into the nature of love. It also presents a critical and realistic approach to love with the broader goal, through wider discussion, of promoting civility and charitable living. It does this in large part by presenting a comprehensive overview of major thinkers on love. With the exception of a couple of authors, these thinkers appeared in the twentieth century. All were widely read and continue to be read and discussed today. The goal is to promote insight and discussion about the various types of love from the varying perspective of these influential authors.
The significance of these essays is enormous, not only for an understanding of the later trajectory of Lonergan’s own work but also for the development of a contemporary systematic theology. In an important entry from 1965 in his archival papers, Lonergan wrote that the "mediated object" of systematics is Geschichte or the history that is lived and written about. In the same entry, he stated that the "doctrines" that this systematic theology would attempt to understand are focused on "redemption." The seeds of such a theology are planted in the current volume, where the formulae that are so pronounced in his later work first appear. Students of Lonergan’s work will find their understanding of his philosophy profoundly affected by the essays in this volume.
Girard’s legacy can contribute to a reaffirmation of the uniqueness of Christian identity in a pluralistic age, and a contribution to Catholic social teaching --i.e. a preferential option for the scapegoated and marginalized. Although he reclaimed his Christian roots, Girard was neither a philosopher nor a theologian. Therefore, some of his provocative insights, while valuable, stand in need of a critical appropriation. Kaplan’s important study provides an oppurtunity to raise some of those questions.
This critical edition has benefited from extensive research into Lonergan's typescripts and from consulting the recordings from several institutes where he lectured over the course of the work’s development. Lonergan's intention was to provide a set of methods that would guide a collaborative community in the ongoing construction of a theology that would move from recovery of the data through resolution of conflicts to contemporary formulations and applications. With this work, the cognitional theory of Insight: A Study of Human Understanding underwent a surprising set of developments in the form of what he calls functional specialization.
Papers by John Dadosky
The 50th anniversary of Vatican II (1962–65) provides a good opportunity to reflect on its theological significance. The ongoing debates surrounding the hermeneutics of the council, the
plethora of historical-critical studies, and ecclesiastical resistance to its broader implementation raise the question: Has the creative Spirit and the original enthusiasm for the council been neutralized by such resistance, scholarly reluctance, and the seeming endless hermeneutic speculation? Pope Francis speaks about the resistance to Vatican II: There are those who resist
it outright and those who resist it by building a monument to it. With this critique as a starting point, this paper revisits Rahner’s concise hermeneutics of the council because it presents an
historical analysis but with a theological trajectory. In this context, this article articulates some of the permanent theological achievements of Vatican II taking the thought of Bernard Lonergan as a lead and speculates about two future developments.
https://www.amazon.com/dp/1654641006/
Kindle:
https://www.amazon.ca/dp/B083G6T6BQ?
This book investigates more recent inquiries into the nature of love. It also presents a critical and realistic approach to love with the broader goal, through wider discussion, of promoting civility and charitable living. It does this in large part by presenting a comprehensive overview of major thinkers on love. With the exception of a couple of authors, these thinkers appeared in the twentieth century. All were widely read and continue to be read and discussed today. The goal is to promote insight and discussion about the various types of love from the varying perspective of these influential authors.
The significance of these essays is enormous, not only for an understanding of the later trajectory of Lonergan’s own work but also for the development of a contemporary systematic theology. In an important entry from 1965 in his archival papers, Lonergan wrote that the "mediated object" of systematics is Geschichte or the history that is lived and written about. In the same entry, he stated that the "doctrines" that this systematic theology would attempt to understand are focused on "redemption." The seeds of such a theology are planted in the current volume, where the formulae that are so pronounced in his later work first appear. Students of Lonergan’s work will find their understanding of his philosophy profoundly affected by the essays in this volume.
Girard’s legacy can contribute to a reaffirmation of the uniqueness of Christian identity in a pluralistic age, and a contribution to Catholic social teaching --i.e. a preferential option for the scapegoated and marginalized. Although he reclaimed his Christian roots, Girard was neither a philosopher nor a theologian. Therefore, some of his provocative insights, while valuable, stand in need of a critical appropriation. Kaplan’s important study provides an oppurtunity to raise some of those questions.
This critical edition has benefited from extensive research into Lonergan's typescripts and from consulting the recordings from several institutes where he lectured over the course of the work’s development. Lonergan's intention was to provide a set of methods that would guide a collaborative community in the ongoing construction of a theology that would move from recovery of the data through resolution of conflicts to contemporary formulations and applications. With this work, the cognitional theory of Insight: A Study of Human Understanding underwent a surprising set of developments in the form of what he calls functional specialization.
The 50th anniversary of Vatican II (1962–65) provides a good opportunity to reflect on its theological significance. The ongoing debates surrounding the hermeneutics of the council, the
plethora of historical-critical studies, and ecclesiastical resistance to its broader implementation raise the question: Has the creative Spirit and the original enthusiasm for the council been neutralized by such resistance, scholarly reluctance, and the seeming endless hermeneutic speculation? Pope Francis speaks about the resistance to Vatican II: There are those who resist
it outright and those who resist it by building a monument to it. With this critique as a starting point, this paper revisits Rahner’s concise hermeneutics of the council because it presents an
historical analysis but with a theological trajectory. In this context, this article articulates some of the permanent theological achievements of Vatican II taking the thought of Bernard Lonergan as a lead and speculates about two future developments.