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Published online by Cambridge University Press: 09 September 2014
Bernard Lonergan's importance to Catholic theologians is existential as well as theoretic. For many he bridged the culture and the church. Three of the themes prominent in his recently published A Third Collection exemplify his service to his colleagues: community, history, and praxis. Lonergan shared the burden of alienation of his fellow Catholics from the culture, and in his struggle to understand and change, illuminated a path for them. Recent literature displays his influence: David Tracy's Plurality and Ambiguity, Tad Dunne's Lonergan and Spirituality, Vernon Gregson's Lonergan, Spirituality, and the Meeting of Religions, Hugo Meynell's The Theology of Bernard Lonergan, and the essays in the Festschrift, Religion and Culture: Essays in Honor of Bernard Lonergan.
1 This paper was in part composed at the Woodrow Wilson Center in the Smithsonian Institution, Washington, DC. I am grateful to the Center for its support and especially to the Secretary of the Program on American Society and Politics, Michael J. Lacey, for his encouragement and criticism.
2 Compass, A Jesuit Journal (Spring 1985), p. 19.Google Scholar
3 For one, in the lectures on education which he gave at Xavier University in 1959, he several times comments on Dewey, pragmatism, and naturalism, and over these remarks I might have a bone or two to pick. The lectures themselves are unpublished and are at present being edited for inclusion in Lonergan's complete works scheduled for publication by the press of the University of Toronto.
4 See Canon 904 and 2368 of the Codex Juris Canonici (1917).
5 See Dewey's, autobiographical essay “From Absolutism to Experimentalism” in Adams, G. P. and Montague, W. P., eds., Contemporary American Philosophy (New York: Macmillan, 1930), 2:13–27.Google Scholar
6 Randall, John Herman Jr., , How Philosophy Uses its Past (New York: Columbia University Press, 1963), p. 26.Google Scholar
7 A Third Collection, ed. Crowe, Frederick E. (New York: Paulist, 1985);Google Scholar and Method in Theology (New York: Herder and Herder, 1972).Google Scholar
8 Insight: A Study of Human Understanding (New York: Philosophical Library, 1957).Google Scholar
9 Dewey, John, Democracy and Education (New York: Macmillan, 1944), pp. 4–5,16–18, 20–21, 30.Google Scholar
10 Royce, Josiah, The Problem of Christianity (Chicago: Henry Regnery, 1968)Google Scholar, Introduction and Lectures II, III, and IV; also The Philosophy of Loyalty (New York: Hafner, 1971)Google Scholar, Lectures II and III.
11 A Third Collection, pp. 170-71.
12 Ibid., p. 121.
13 Ibid., pp. 5-7.
14 Ibid.
15 Ibid., pp. 7-8.
16 Ibid., pp. 10-11.
17 Collection: Papers by Bernard Lonergan, S.J., ed. Crowe, F. E. (New York: Herder and Herder, 1967), pp. 84–95 and 202–20.Google Scholar
18 A Third Collection, p. 228.
19 Ibid., pp. 243-45.
20 Lonergan, Bernard, The Way to Nicea: The Dialectical Development of Trinitarian Theology, trans, by O'Donovan, Conn from the first part of De Deo Trino (Philadelphia: Westminster, 1976).Google Scholar
21 Hefling, Charles C. Jr., “On Reading The Way to Nicea” in Fallon, Timothy and Riley, Philip, eds., Religion and Culture: Essays in Honor of Bernard Lonergan, S.J. (Albany: State University of New York Press, 1987), p. 157.Google Scholar
22 See The Historian and the Believer (New York: Macmillan, 1966).Google Scholar
23 Lonergan, Bernard, “The Philosophy of Education: Lectures by Bernard Lonergan,” translated and edited by James, and Quinn, John, 1979, p. 350.Google Scholar The typescript is available at the center for the study of Lonergan's work at Regis College, Toronto.
24 Ibid.
25 A Third Collection, pp. 63ff. For the attribution to Lawrence, see p. 72, n. 14. Lawrence's, paper is “'The Modern Philosophical Differentiation of Consciousness’ or What is the Enlightenment?” in Lawrence, F., ed., Lonergan Workshop 2 (Chico, CA: Scholars Press, 1981), pp. 231–79.Google Scholar
26 A Third Collection, p. 65.
27 A Third Collection, pp. 121-22. See also pp. 176-82 on the dialectic of history.
28 Ibid., p. 185.
29 Ibid., p. 196.
30 Tracy, David, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad, 1981).Google Scholar
31 Plurality and Ambiguity: Hermeneutics, Religion, Hope (San Francisco: Harper and Row, 1987).Google Scholar
32 Randall, John H. Jr., , Nature and Historical Experience: Essays in Naturalism and the Theory of History (New York: Columbia University Press, 1958), pp. 237–70.Google Scholar
33 Plurality and Ambiguity, p. 18.
34 Ibid., p. 115, n. 4.
35 Ibid., p. 61.
36 Ibid., pp. 73ff.
37 Ibid., pp. 83-84.
38 Ibid., p. 106.
39 Dunne, Tad S.J., , Lonergan and Spirituality: Towards a Spiritual Integration (Chicago: Loyola University Press, 1987).Google Scholar
40 Ibid., p. 183.
41 Gregson, Vernon, Lonergan, Spirituality, and the Meeting of Religions, CTS Studies in Religion 2 (Lanham, MD: University Press of America, 1985), p. 63;Google Scholar see also pp. 65-66.
42 Ibid., pp. 67-68.
43 Ibid., p. 70.
44 Ibid., pp. 93-104.
45 Ibid., p. 100.
46 Ibid., p. 107.
47 Ibid., p. 113; see also p. 120.
48 Tracy, David, “Lonergan's Foundational Theology” in McShane, P., ed., Foundations of Theology: Papers from the International Lonergan Congress 1970 (Notre Dame, IN: University of Notre Dame Press, 1971).Google Scholar
49 Meynell, Hugo, An Introduction to the Philosophy of Bernard Lonergan (London: Macmillan, 1976).Google Scholar
50 Meynell, Hugo, The Theology of Bernard Lonergan, AAR Studies in Religion 42 (Atlanta: Scholars Press, 1986).Google Scholar
51 The part that is translated can be found in The Way to Nicea; see note 20 above.
52 Meynell, , The Theology of Bernard Lonergan, p. 39.Google Scholar
53 Ibid., p. 40.
54 See Lonergan, Bernard, A Second Collection, ed. Ryan, W. and Tyrrell, B. (Philadelphia: Westminster, 1975), pp. 224–25.Google Scholar Lonergan's self-criticism on this point was direct and sharp. I find it hard to imagine that he delivered it and changed his position without very careful consideration. While he never suggested that the argument for the existence of God was invalid, neither did he suggest that it could not be a prolegomenon for a discussion of religious life. The ordo doctrinae is not the same as the ordo inventionis. However, the likely success of such a move is another matter.
55 See note 21 above.
56 Fallon, and Riley, , Religion and Culture, p. 28.Google Scholar
57 Ibid., p. 191.
58 Ibid., p. 117.
59 Ibid., p. 153.
60 Ibid., pp. 131-32.
61 Ibid., p. 214.
62 Ibid., p. 168.
63 O'Leary, Joseph Steven, “The Hermeneutics of Dogmatism,” Irish Theological Quarterly 47 (1980), 111–13.CrossRefGoogle Scholar
64 For the term axial period, see Jaspers, Karl, The Origin and Goal of History (New Haven: Yale University Press, 1953).Google Scholar
65 See the two volumes of studies from the Lonergan Congress of 1970 edited by McShane, Philip, Foundations of Theology (Notre Dame, IN: Notre Dame University Press, 1972)Google Scholar and Language, Meaning and Truth (London: Gill and Macmillan, 1971);Google ScholarCorcoran, P., ed., Looking at Lonergan's Method (Dublin: Talbot Press, 1975);Google Scholar and Reichmann, J. B., “The Transcendental Method and the Psychogenesis of Being,” The Thomist 32 (1968), 449–508.CrossRefGoogle Scholar