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Lonergan Workshop, Vol. 19 LONERGAN WORKSHOP Volume 19 LONERGAN WORKSHOP Volume 19 edited by Fred Lawrence Copyright © 2006 Boston College lSSN 0148-2009 Printed in the United States of America 11 EDITOR'S INTRODUCTION At the ordination of Tom Frink, S.J. (a friend of Lonergan Workshops since his Boston College days), Sue and I learned about 2006 Jubilee Year in honor of Ignatius Loyola and of his first close companions, Peter Faber and Francis Xavier. We immediately decided to dedicate the 33 n1 Annual Lonergan Workshop to the celebration of great Jesuit thinkers to honor that Jubilee: 3300 Annual Lonergan Workshop Boston College-18-23 June 2006 TH CELEBRATING THE 450 JESUIT JUBILEE Since September of 1525, when they were 19 years old, Francis Xavier and Peter Faber (one a Basque, the other from Savoy) had been college roommates in the College Saint-Barbe in the University of Paris, when all of a sudden [in the Fall of 1529] destiny climbed the stairs of Sainte-Barbe in a shape as strange and unrecognizable as it ever has taken---Ignatius Loyola, 14 years older than they, and already a seasoned (and injured) soldier, pilgrim, and spiritual enthusiast. These three were the core of a total of 7 original companions who would eventually become the Compania de Jesus/Society of Jesus/Jesuits. This year the Jesuits throughout the world celebrate these significant birthdays, along with the 450th anniversary of the death ofIgnatius (on July 31, 1555). [J. Howard, citing James Broderick, SJ, Saint Francis Xavier] Jack Howard, S.J., who gave us this quotation, also gave a fascinating talk on Peter Faber. Others celebrated that week in papers that do not appear in this volume include Ben F. Meyer by his McMaster University colleague, John C. Robertson; Vincent J. Potter, by Frank Braio on both Potter and Charles Sanders Pierce; and Teilhard de Chardin, whose thought was integrated into the cosmic dimensions of Lonergan's Trinitarian theology by Leo Serroul. Gordon Rixon, S.J., contributed another paper in his extraordinary series on Ignatius Loyola and Lonergan. Stephan Loos's paper entitled "The Discovery of History: Jesuits and Modernism" showed how members of the Society were involved on both sides of that controversy. All these papers will appear in a later edition of the journal. With the editorial help of Regina G. Knox, we are able to begin catching up on late issues of Lonergan Workshop with this special Jesuit edition completed in 111 time for the Third International Lonergan Workshop 2-7 January at the Erbacher Hof in Mainz. • Peter Bisson, s.J., who did his doctoral work in Rome on the theological implications of the order's postconciliar general congregations has been developing and deepening his grasp of these implications in terms of Lonergan's methodological category of differentiations of consciousness. Readers will probably be familiar with the Jesuits' relatively recent emphasis on social justice. "The Postconciliar Congregations: Social Commitment Constructing a New World of Religious Meaning" shows how the theoretical and interior differentiations of consciousness have transformed these congregations in the forty years after Vatican II. Kevin J. Burke, S.J., returned from California to present "Reflections on Ignatian Soteriology: The Contribution of Ignacio Ellacuria." Ellacuria had been the subject of his BC doctoral dissertation. The great Spanish philosopher Xubiri provided Ellacuria with his foundations. Burke, who has devoted years to the study of both Ellacuria and Xubiri, revealed links between Lonergan's and Ellacuria's theory and praxis that express the challenge of a theology rooted in the Ignatian tradition. In "The Models of Avery Dulles, S.J." Richard J. Cassidy, whose field specialty is New Testament studies, paid tribute to his former colleague and long­ time friend, perhaps the most influential American ecclesiologist. Lonergan and Dulles formed part of the core of theologians who helped lead the church through the postconciliar period. In the course of a clear indication of Cardinal Dulles's overall trajectory, Cassidy focuses on the lasting achievement of Dulles's models of the church-a remarkably concise review of the key terms of that work. The current Provincial of the Salesians in India, Iva Coehlo, S.D.B., spoke on "Francis Xavier, Lonergan, and the Problem of Missions Today." A tribute to Xavier introduces a paper that provides a brief overview of the church's approaches to evangelism framed by relevant contributions to the discussion by Lonergan. The result is a balanced interpretation of evangelization that is open to the values represented by non-Christian religions while never relativizing the significance of Jesus for God's universal salvific will. Robert M Doran, S.J., gave "Ignatian Themes in the Thought of Bernard Lonergan: Revisiting a Topic that Deserves Further Reflection." The results of research in archival materials show how much Lonergan was influenced by *For the sake of meeting time constraints, we have also left certain inconsistencies in style of footnoting, etc., unrevised in this issue. IV Ignatius. Doran treated the Ignatian spiritual heritage and the virtualities of Lonergan's thought for developing that heritage. He offers some extremely valuable insights concerning Ignatius's times of election, sanctifying grace, and also some important implications concerning fidelity to the Church. Besides being a notable philosopher and student of Voegelin and Lonergan, Glenn Hughes is a published poet and critic of poetry. His talk honored the great Jesuit poet, Gerard Manley Hopkins. Hughes collaborated with the actress and dramatic reader, Diane Quaid, in what turned out to be an unforgettable evening when he read "Gerard Manley Hopkins and Lonergan's Notion of Elemental Meaning." The Hughes-Quaid collaboration was one of two extraordinary tandem events at our Jesuit Workshop. Paul Kidder hoped that William Richardson, SJ., would respond to his tribute to the great Heidegger scholar, "Thinking with Fr. Richardson." Richardson gave a marvelous ex tempore response on Heidegger on truth as aletheia. Kidder's paper is a brilliant reprise of Richardson's interpretation of Heidegger and an apology to him for Lonergan's brusk response to Richardson's paper on Lonergan for the famous Florida conference in 1970. Colin J. Maloney had Lonergan as a teacher and studied in Rahner's Faculty of Theology at Innsbruck University. He is competent in Lonergan's Roman treatises on the Trinity and the Incarnation, as well as a master of the Ignatian Exercises. In "Ignatian Discernment from Lonergan's Perspective" he interprets the experiential components of the Exercises in light of the systematics of especially De Verbo Incarnato, bringing out the Christocentric dimension of Ignatian mysticism. Robert C. Miner's Notre Dame doctoral dissertation was on Giambattista Vico, the person who, during Lonergan's Roman years, supplied an expression for his project in method - una scienza nuova. British philosopher Robin G. Collingwood is another great thinker standing in Vico's line, who appears significantly both in Gadamer's Wahrheit und Methode and in Lonergan's Method in Theology. Miner's "Collingwood and Lonergan on Historical Knowledge," concentrates on history and historical method, (Lonergan also greatly appreciated his Principles of Art.) Miner's reflects on Collingwood in relation to Lonergan's treatment of him in Method. Gilles Mongeau, S.J. has served apprenticeship in the retrieval of Aquinas in light of the rediscovery of the significance of medieval rhetoric. He is perhaps the only scholar to appropriate the fruits of this attention to rhetoric in Aquinas and the results of Lonergan's disentanglement of Aquinas from Baroque scholasticism in Grace and Freedom and from post-Aeterni Patris Neoscholasticism in Verbum. v The relative significance of both recoveries are detailed in his paper, "Trivium Pursuit: Lonergan on Aquinas." Elizabeth A. Murray has worked on the philosophy of feelings in Lonergan and in authors from Kierkegaard to Nietzsche and Sartre. This has prepared her to venture into theological territory in "Joyful Sorrow," which treats spiritual writings of early church Fathers on the complexity of human feelings in those who, in Augustine's expression, have departed the confusion of Babylon and yet have not reached the heavenly Jerusalem. This paper elucidates feelings that oscillate between or mix the "joy that passes all understanding" and sorrow for one's imperfections and sinfulness. The Australian ecclesiologist, Neil Ormerod, is a master at putting together the references of Lonergan and others to develop hypotheses for understanding the concrete realities of life in the church. The Theological Studies articles on Vatican II after forty years raise questions for understanding the real effective history of the church immediately before and following the Council (1962-65). In "What Really Happened at Vatican II - A Response to O'Malley and Schloesser" Ormorod draws upon Lonergan, Doran, and the Christopher Dawson book that so influenced the young Lonergan - The Age of the Gods - to work out a diagnostic vis-a-vis change in the church that grounds illuminating analyses of phenomena described by the historians John O'Malley and Stephen Schloesser. Roman A. Siebenrock's talk, "Gratia Christi, The Heart of the Theology of Karl Rahner: Ignatian Influences in the Codex De Gratia Christi (1937/38) and its Importance for the Development of His Work" remarks that much of the early work of Rahner on grace and on the metaphysics of human knowing and the philosophy of religion parallel Lonergan's Grace and Freedom and Verbum. Before using key theses in Rahner's notes for students in his first teaching assignment, a course on grace at Innsbruck, to indicate themes in Rabner's theology that marked the entire arc of his career as a theologian, Siebenrock gives a lucid and brief account of the other loci and orientations underlying Rabner's theology. Thinkers such as Otto Muck at Innsbruck and those associated with the early days of the American Catholic journal Continuum grouped Lonergan with the Marechalian school of transcendental Thomism.
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