DOCSLIB.ORG

LONERGAN STUDIES NEWSLETTER Newsletter 42/2 May 2021

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
LONERGAN STUDIES NEWSLETTER Newsletter 42/2 May 2021 LONERGAN STUDIES NEWSLETTER Newsletter 42/2 May 2021 Publications McNelis, Sean. “The Eight Enduring Challenges in Housing Studies - on Explanations, an Integrated Comprehensive Heuristic and Implementation: Some Comments on Mark Stephen’s article'.” Housing, Theory and Society, vol. 37, no. 5 (2020): 578-583, doi: https://doi.org/10.1080/14036096.2020.1816571. This article draws on Lonergan’s functional specialties, conceived as eight enduring challenges, to comment on a feature article in Housing, Theory and Society by a UK housing researcher, Mark Stephens, “How housing systems are changing and why: a critique of Kemeny’s theory of housing regimes.” The comment distinguishes three types of linked explanations – an explanatory definition of a housing system; an historical explanation of how a housing system develops; and a critical explanation that critiques the use and abuse of power. It argues that these distinctions are necessary if we are develop an adequate understanding of how housing systems work. The comment then expands on first type of explanation as one which seeks to develop an integrated comprehensive heuristic and notes that the theory of housing-welfare regimes focuses on one particular technological aspect (tenure) of the housing system. Finally, in response to Mark Stephen’s note that “one of the most enduring challenges in housing studies” is to understand “how housing systems function and change”, the comment concludes by summarily expanding this single challenge into eight enduring challenges in housing studies by distinguishing different stages in both research and implementation. Morelli, Mark D. Hegel Inside Out: Essays on Lonergan’s Debt to Hegel. Sherman Oaks, CA: Encanto Editions, 2020. Ogbonnaya, Joseph and Gerard Whelan, ed. Intellect, Affect, and God. Milwaukee, WI: Marquette University Press, 2021. The wealth of reflection of the contributing authors of this volume—often relatively young— confirms that the influence of Lonergan's thought continues to expand in the areas of philosophy, theology, and the social sciences. It also reveals how Robert M. Doran has expanded on the thought of Lonergan on issues such as psychic conversion and the four-point hypothesis and that these developments are being widely received in diverse interdisciplinary areas including systematic theology, interreligious dialogue, priestly formation, ecology, scriptural hermeneutics, world Christianity, theopolitics, sociology, etc., This collection of essays is relevant not only to Lonergan scholars but to all who are curious about the relevance of Lonergan and Doran studies to contemporary issues. Contributing authors include: Brian Bajzek, Jeremy Blackwood, Lucas Briola, Anne M. Carpenter, John P. Cush, John D. Dadosky, Darren J.Dias, Gregory P. Floyd, Joseph K. Gordon, Jonathan Heaps, Ryan Hemmer, Christopher Krall, Cecille MedinaMaldonado, Joseph C. Mudd, Jacob M. Mudge, Cyril Orji, Gordon Rixon, Josephat John Rugaiganisa, Eugene R. Schlesinger, Andrew T. Vink, Jaime Vidal Zuñiga Oko, Dariusz. “Objectivity as the Fruit of Authentic Subjectivity.” The Person and the Challenges: The Journal of Theology, Education, Canon Law and Social Studies, 11/2 (2020): 123-43. An important and recurring problems of philosophy is the “critical problem”— the problem of bridge between the human mind and the world, the external reality. It is the question of relations between the subject and the object. A solution for this problem is offered by Bernard Lonergan SJ (1904–1984), one of the most important Catholic English-speaking thinkers of the twentieth 2 Lonergan Studies Newsletter 42/2 century. It would be difficult to point to someone who influenced the American Catholic philosophy and theology from the inside out more than he did: He connects the traditions of Thomism and Augustinianism to classical and modern philosophy, German idealism and English Empiricism. At the heart of his thinking is the theory of the human mind. With the help of transcendental and phenomenological methods, Lonergan demonstrates that the mental structure of human consciousness consists of five levels: the empirical level, the intellectual level, the rational level, the responsible level and the level of being in love, which together create a cumulative process that leads to knowledge and decision. A key point here is the act of understanding—the insight—which always has a creative moment, especially on the intellectual and rational levels, as an effect of the subject’s work. The correct understanding of this moment enables a mediation between the empirical, rational and idealistic understanding of the knowledge process. Correct action on all levels, faithfulness to the nature of the subject, leads to truth – according to Lonergan’s apt maxim: objectivity is the fruit of the authentic subjectivity. Streeter, Carla Mae and Susan Talve. Avoiding the Sin of Certitude: A Rabbi and a Theologian in Feminine Interfaith Conversations from Disputation to Dialogue. Brewster, MA: Paraclete Press, 2020. "Avoiding the Sin of Certitude" is a series of dialogues between a progressive rabbi ordained in the Reform Tradition and a Roman Catholic theologian. Both women are deeply committed to interfaith work and social justice. Dissertations Berger, Christopher Dan. Method in Legitimation: Exploring Lonergan’s Political Thought. Ph.D. Thesis. Boston College, 2021. This dissertation gives an expanded reading and interpretation of the work of Bernard Lonergan in political theory around the question of political legitimation: What does it mean for a governing entity to exercise coercive power legitimately? To answer this question from Lonergan’s thought requires that we do several things: understand the historical context in which we find ourselves (Chapters 1-2), understand what Lonergan means by authenticity Lonergan on Paul Ricoeur's (Chapter 3), and how that relates to legitimate critical method: authority, which is an authentically operating matrix of authentic individuals participating in authentic "Acknowledge the insight of communities governed by and utilizing authentic the critic of religion, and pin institutions and institutional sub-communities it down exactly. Discover the (Chapters 4-6). We conclude with a method for oversight that makes him a evaluating governmental legitimacy that expands critic of religion. Use his on Lonergan’s approach. The history of the insight for the purification of conversation concerning political legitimation is religion and use his oversight capacious, complex, confused, and contradictory, and I for a renewal of its vitality do not propose to recount it here in full. But despite so and power. much already said, Lonergan brings to the table CWL 17, 280 something new and distinct from the previous publications. What is new is his philosophical focus, emphasizing method over concrete content or legislative procedure, which leads to an account of legitimation as authenticity. What matters is how individuals, communities, and institutions, including governments, are operating, not what particular form they take. Granting that his account of legitimation as authenticity is unique, why do we need authenticity to make sense of legitimate political authority? What does it add to the myriad other available accounts of legitimation we already have? Available accounts of legitimation meander through the shoals of history, and it is usually only through trial and error that a navigable passage connecting power to legitimate June 2021 3 authority is found. In brief, what Lonergan’s thought provides is a way to navigate over the shoals of history so that no matter what new features may form beneath the waves, legitimate authority will always be possible and recognizable. We begin with an extensive but partial mapping of those shoals and pointing to some of the major shipwrecks of previous theories, the better to distinguish Lonergan’s view of legitimation as rooted in authenticity of individual, community, and institution in subsequent chapters. This will also give us examples for practical evaluation to show how Lonergan’s method might work in action. Lonergan is not a cultural relativist, but he does claim that his understanding of legitimacy will be applicable in all times and for all peoples and that, by extension, for governments is always possible, no matter what form it takes. He gives a retrospective method for evaluating the legitimacy of leadership in the progress or decline of a culture, a nation, a civilization, a people. “Inquiry into the legitimacy of authority or authorities is complex, lengthy, tedious, and often inconclusive” (Bernard Lonergan, “Dialectic of Authority,” in A Third Collection, ed. Robert Doran and John Dadosky, 2nd ed., University of Toronto Press, Collected Works of Bernard Lonergan vol. 16, 2017, page 6). But “[t]he fruit of authenticity is progress” and “[t]he fruit of unauthenticity is decline”, and the meat of this work is to spell out in detail the authentic operations of individuals, communities, and institutions (and institutional sub- communities). (Lonergan, “Dialectic of Authority”, 6, 7) These are what produce the progress or decline. We conclude by supplementing Lonergan’s method with an approach that concurrently evaluates the operations of individuals, communities, and institutions and their sub-communities to see whether they are operating unauthentically (because evidence of unauthenticity is easier to recognize than authenticity in concurrent evaluations) and so, likely to produce either progress
Load more

Recommended publications
  • WHAT IS TRINITY SUNDAY? Trinity Sunday Is the First Sunday After Pentecost in the Western Christian Liturgical Calendar, and Pentecost Sunday in Eastern Christianity
    The Blessed Trinity with Crown, by Max Fürst (1846–1917) Welcome to OUR 15th VIRTUAL GSP class! Trinity Sunday and the Triune God WHAT IS IT? WHY IS IT? Presented by Charles E.Dickson,Ph.D. First Sunday after Pentecost: Trinity Sunday Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity: We beseech thee that thou wouldest keep us steadfast in this faith and worship, and bring us at last to see thee in thy one and eternal glory, O Father; who with the Son and the Holy Spirit livest and reignest, one God, for ever and ever. Amen. WHAT IS THE ORIGIN OF THIS COLLECT? This collect, found in the first Book of Common Prayer, derives from a little sacramentary of votive Masses for the private devotion of priests prepared by Alcuin of York (c.735-804), a major contributor to the Carolingian Renaissance. It is similar to proper prefaces found in the 8th-century Gelasian and 10th- century Gregorian Sacramentaries. Gelasian Sacramentary WHAT IS TRINITY SUNDAY? Trinity Sunday is the first Sunday after Pentecost in the Western Christian liturgical calendar, and Pentecost Sunday in Eastern Christianity. It is eight weeks after Easter Sunday. The earliest possible date is 17 May and the latest possible date is 20 June. In 2021 it occurs on 30 May. One of the seven principal church year feasts (BCP, p. 15), Trinity Sunday celebrates the doctrine of the Holy Trinity, the three Persons of God: the Father, the Son, and the Holy Spirit, “the one and equal glory” of Father, Son, and Holy Spirit, “in Trinity of Persons and in Unity of Being” (BCP, p.
    [Show full text]
  • International Institute for Method in Theology, Newsletter 1
    Newsletter 1 International Institute for Method in Theology September 2018 The International Institute for Method in Theology was launched at a colloquium held at Marquette University in March of 2017. The Institute is sponsored by the Marquette Lonergan Project, the Lonergan Research Institute of Regis College in the University of Toronto, and the Faculty of Theology at the Gregorian University, Rome. Representatives of all three institutions were present at the colloquium: Robert M. Doran, S.J., from Marquette, Eric Mabry, Interim Director of the Lonergan Research Institute, and Gerard Whelan, S.J., Professor of Theology at the Gregorian University. In the lecture that he presented at the colloquium, Robert Doran, Emmett Doerr Chair in Catholic Systematic Theology and Director of the Marquette Lonergan Project, narrated how the founding of the Institute is the long-term result of a suggestion that he had made to a Canadian Jesuit Provincial, Reverend William Addley, S.J., in 1984. Doran was living in Toronto at the time, teaching and writing at Regis College in the University of Toronto. The suggestion led to the establishment by Fr Addley of the Lonergan Research Institute. Recent research in the Frederick Crowe Archives at the LRI reveals how this new project of an Institute for Method in Theology was a part of the original vision of the LRI when it was founded. It was put on hold because the principal efforts of the LRI from its inception centered around the publication of Lonergan’s Collected Works with University of Toronto Press and the cataloguing and preservation of Lonergan’s archival papers.
    [Show full text]
  • Bernard Lonergan on the Cross As Communication
    Why the Passion? : Bernard Lonergan on the Cross as Communication Author: Mark T. Miller Persistent link: http://hdl.handle.net/2345/2235 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2008 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology WHY THE PASSION?: BERNARD LONERGAN ON THE CROSS AS COMMUNICATION a dissertation by MARK T. MILLER submitted in partial fulfillment of the requirements for the degree of Doctor of Philosopy August 2008 © copyright by MARK THOMAS MILLER 2008 Abstract Why the Passion?: Bernard Lonergan, S.J. on the Cross as Communication by Mark T. Miller, directed by Frederick Lawrence This dissertation aims at understanding Bernard Lonergan’s understanding of how the passion of Jesus Christ is salvific. Because salvation is of human persons in a community, a history, and a cosmos, the first part of the dissertation examines Lonergan’s cosmology with an emphasis on his anthropology. For Lonergan the cosmos is a dynamic, interrelated hierarchy governed by the processes of what he calls “emergent probability.” Within the universe of emergent probability, humanity is given the ability to direct world processes with critical intelligence, freedom, love, and cooperation with each other and with the larger world order. This ability is not totally undirected. Rather, it has a natural orientation, a desire or eros for ultimate goodness, truth, beauty, and love, i.e. for God. When made effective through an authentic, recurrent cycle of experience, questioning, understanding, judgment, decision, action, and cooperation, this human desire for God results in progress.
    [Show full text]
  • University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia
    University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia Jorge Gracia is a polymath. He works in metaphysics/ontology, philosophical historiography, philosophy of language/hermeneutics, ethnicity/race/nationality issues, Hispanic/Latino issues, medieval/scholastic philosophy, Cuban and Argentinian art, and Borges. Gracia’s earliest work was in medieval philosophy. His more than three decades of contributions to medieval philosophy were recently recognized by his being named the winner of the most prestigious award in the field in 2011, the American Catholic Philosophical Association’s Aquinas Medal. That put him in the ranks of Jacques Maritain, Etienne Gilson, Bernard Lonergan, Joseph Owens, G. E. M. Anscombe, Peter Geach, Michael Dummett, John Finnis, Brian Davies, Anthony Kenny, Alisdair McIntyre and one Pope, Karol Wojtyla, and now one saint. Even after Gracia redirected some of his intellectual energies into other branches of philosophy, UB was still being ranked by the Philosophical Gourmet Report (PGR) as one of the best schools in medieval philosophy: 13th in 2006 and in the 15-20 range in 2008. If there were PGR rankings for Latin American philosophy or the philosophy of race and ethnicity, Jorge Gracia’s work would have enabled us to be highly ranked in those fields, higher, I suspect, than UB is in any other philosophical specialization. In the 2010 Blackwell Companion to Latin American Philosophy, Gracia was listed as one of the 40 most important figures in Latin American philosophy since the year 1500! Gracia is also one of the leaders in the emerging field of the philosophy of race and ethnicity.
    [Show full text]
  • New Directions for Catholic Theology. Bernard Lonergan's Move Beyond
    JHMTh/ZNThG; 2019 26(1): 108–131 Benjamin Dahlke New Directions for Catholic Theology. Bernard Lonergan’s Move beyond Neo-Scholasticism DOI https://doi.org/10.1515/znth-2019-0005 Abstract: Wie andere aufgeschlossene Fachvertreter seiner Generation hat der kanadische Jesuit Bernard Lonergan (1904–1984) dazu beigetragen, die katho- lische Theologie umfassend zu erneuern. Angesichts der oenkundigen Gren- zen der Neuscholastik, die sich im Laufe des 19. Jahrhunderts als das Modell durchgesetzt hatte, suchte er schon früh nach einer Alternative. Bei aller Skep- sis gegenüber dem herrschenden Thomismus schätzte er Thomas von Aquin in hohem Maß. Das betraf insbesondere dessen Bemühen, die damals aktuellen wissenschaftlichen und methodischen Erkenntnisse einzubeziehen. Lonergan wollte dies ebenso tun. Es ging ihm darum, der katholischen Theologie eine neue Richtung zu geben, also von der Neuscholastik abzurücken. Denn diese berücksichtigte weder das erkennende Subjekt noch das zu erkennende Objekt hinreichend. Keywords: Bernard Lonergan, Jesuits, Neo-Scholasticism, Vatican II, Thomism Bernard Lonergan (1904–1984), Canadian-born Jesuit, helped to foster the re- newal of theology as it took place in the wake of Vatican II, as well in the council’s aftermath. He was aware of the profound changes the discipline was going through. Since the customary way of presenting the Christian faith – usu- ally identified with Neo-Scholasticism – could no longer be considered adequate, Lonergan had been working out an alternative approach. It was his intent to provide theology with new foundations that led him to incorporate contem- porary methods of science and scholarship into theological practice. Faith, as he thought, should be made intelligible to the times.1 Thus, Lonergan moved beyond the borders set up by Neo-Scholasticism.
    [Show full text]
  • Lonergan Gatherings 7
    James Gerard Duffy Words, don't come easy to me How can I find a way to make you see I Love You Words don't come easy1 Introduction Recently I saw the movie “Suite Française” (2014), a drama set in in the early years of the German occupation of France which portrays a developing romance between a French villager awaiting news of her husband and a dapper, refined German soldier who composes music. In the initial half dozen or so scenes they cannot speak to one another, for he is a German officer with a responsibility to follow orders, while she lives under the thumb of her controlling mother-in-law who forbids her to interact with the enemy. But they have already met in a shared love of music and in a few wordless encounters. How, then, are they going to meet, protect, and greet each other? In this essay my aim is threefold. In the first section I briefly comment on my experience of meeting, protecting, and greeting undergraduates and graduate students in the last twenty years in the United States and Mexico. In particular I focus on two questions: “What do you want?” and “What do we want?” In the second section I suggest some ways to implement heuristics in order to ask these two questions patiently and humbly. In the third and final section I respond to McShane’s claim in Lonergan Gatherings 6 regarding ‘the unashamed shamefulness’ of leading figures in Lonergan studies. 1 “Words Don’t Come Easy,” F.R. David. 1 I.
    [Show full text]
  • Review Jerome W. Berryman, Children and the Theologians
    Review Jerome W. Berryman, Children and the Theologians: Clearing the Way for Grace (New York: Morehouse, 2009). 276 pages. $35. Reviewer: John Wall [email protected] Though the theological study of children has come a long way in recent years, it still occupies a sequestered realm within larger theological inquiry. While no church leader or theologian today can fail to consider issues of gender, race, ethnicity, or culture, the same cannot be said for age. Jerome Berryman’s Children and the Theologians: Clearing the Way for Grace Journal of Childhood and Religion Volume 1 (2010) ©Sopher Press (contact [email protected]) Page 1 of 5 takes a major step toward including children in how the very basics of theology are done. This step is to show that both real children and ideas of childhood have consistently influenced thought and practice in one way or another throughout Christian history, and that they can and should do so in creative ways again today. Berryman, the famed inventor of the children’s spiritual practice of godly play, now extends his wisdom and experience concerning children into a deeply contemplative argument that children are sacramental “means of grace.” The great majority of Children and the Theologians is a patient guide through the lives and writings of at least twenty-five important historical theologians. The reader is led chapter by chapter through the gospels, early theology, Latin theology, the Reformation, early modernity, late modernity, and today. Each chapter opens with the discussion of a work or works of art. Theologians include those with better known ideas on children such as Jesus, Paul, Augustine, Thomas Aquinas, John Calvin, Friedrich Schleiermacher, and Karl Rahner; and some less often thought about in relation to children such as Irenaeus, Anselm, Richard Hooker, Blaise Pascal, and Rowan Williams.
    [Show full text]
  • Revisiting the Franciscan Doctrine of Christ
    Theological Studies 64 (2003) REVISITING THE FRANCISCAN DOCTRINE OF CHRIST ILIA DELIO, O.S.F. [Franciscan theologians posit an integral relation between Incarna- tion and Creation whereby the Incarnation is grounded in the Trin- ity of love. The primacy of Christ as the fundamental reason for the Incarnation underscores a theocentric understanding of Incarnation that widens the meaning of salvation and places it in a cosmic con- tent. The author explores the primacy of Christ both in its historical context and with a contemporary view toward ecology, world reli- gions, and extraterrestrial life, emphasizing the fullness of the mys- tery of Christ.] ARL RAHNER, in his remarkable essay “Christology within an Evolu- K tionary View of the World,” noted that the Scotistic doctrine of Christ has never been objected to by the Church’s magisterium,1 although one might add, it has never been embraced by the Church either. Accord- ing to this doctrine, the basic motive for the Incarnation was, in Rahner’s words, “not the blotting-out of sin but was already the goal of divine freedom even apart from any divine fore-knowledge of freely incurred guilt.”2 Although the doctrine came to full fruition in the writings of the late 13th-century philosopher/theologian John Duns Scotus, the origins of the doctrine in the West can be traced back at least to the 12th century and to the writings of Rupert of Deutz. THE PRIMACY OF CHRIST TRADITION The reason for the Incarnation occupied the minds of medieval thinkers, especially with the rise of Anselm of Canterbury and his satisfaction theory.
    [Show full text]
  • Rahner's Christian Pessimism: a Response to the Sorrow of Aids Paul G
    Theological Studies 58(1997) RAHNER'S CHRISTIAN PESSIMISM: A RESPONSE TO THE SORROW OF AIDS PAUL G. CROWLEY, S.J. [Editor's Note: The author suggests that the universal sorrow of AIDS stands as a metaphor for other forms of suffering and raises distinctive theological questions on the meaning of hope, God's involvement in evil, and how God's empathy can be ex­ perienced in the mystery of disease. As an expression of radical realism and hope, Rahner's theology helps us find in the sorrow of AIDS an opening into the mystery of God.] N ONE OF his novels, Nikos Kazantzakis describes St. Francis of As­ I sisi asking in prayer what more God might require of him. Francis has already restored San Damiano and given up everything else for God. Yet he is riddled with fear of contact with lepers. He confides to Brother Leo: "Even when Fm far away from them, just hearing the bells they wear to warn passers-by to keep their distance is enough to make me faint"1 God's response to Francis's prayer is precisely what he does not want: Francis is to face his fears and embrace the next leper he sees on the road. Soon he hears the dreaded clank of the leper's bell. Yet Francis moves through his fears, embraces the leper, and even kisses his wounds. Jerome Miller, in his phenomenology of suffering, describes the importance of this scene: Only when he embraced that leper, only when he kissed the very ulcers and stumps he had always found abhorrent, did he experience for the first time that joy which does not come from this world and which he would later identify with the joy of crucifixion itself...
    [Show full text]
  • Ventures in Existential Theology: the Wesleyan Quadrilateral And
    VENTURES IN EXISTENTIAL THEOLOGY: THE WESLEYAN QUADRILATERAL AND THE HEIDEGGERIAN LENSES OF JOHN MACQUARRIE, RUDOLF BULTMANN, PAUL TILLICH, AND KARL RAHNER by Hubert Woodson, III Bachelor of Arts in English, 2011 University of Texas at Arlington Arlington, TX Master of Education in Curriculum and Instruction, 2013 University of Texas at Arlington Arlington, TX Master of Theological Studies, 2013 Brite Divinity School, Texas Christian University Fort Worth, TX Master of Arts in English, 2014 University of North Texas Denton, TX Thesis Presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Master of Theology in History and Theology Fort Worth, TX May 2015 VENTURES IN EXISTENTIAL THEOLOGY: THE WESLEYAN QUADRILATERAL AND THE HEIDEGGERIAN LENSES OF JOHN MACQUARRIE, RUDOLF BULTMANN, PAUL TILLICH, AND KARL RAHNER APPROVED BY THESIS COMMITTEE: Dr. James O. Duke Thesis Director Dr. David J. Gouwens Reader Dr. Jeffrey Williams Associate Dean for Academic Affairs Dr. Joretta Marshall Dean WARNING CONCERNING COPYRIGHT RESTRICTIONS The copyright law of the United States (Title 17, United States Code) governs the making of photocopies or other reproductions of copyrighted materials. Under certain conditions specified in the law, libraries and archives are authorized to furnish photocopy or reproduction. One of these specified conditions is that the photocopy or reproduction is not to be used for any purpose other than private study, scholarship, or research. If a user makes a request for, or later uses, a photocopy or reproduction for purposes in excess of “fair use,” that user may be liable for copyright infringement. This institution reserves the right to refuse to accept a copying order if, in its judgment, fulfillment of the order would involve violation of copyright law.
    [Show full text]
  • Supplementary Anselm-Bibliography 11
    SUPPLEMENTARY ANSELM-BIBLIOGRAPHY This bibliography is supplementary to the bibliographies contained in the following previous works of mine: J. Hopkins, A Companion to the Study of St. Anselm. Minneapolis: University of Minnesota Press, 1972. _________. Anselm of Canterbury: Volume Four: Hermeneutical and Textual Problems in the Complete Treatises of St. Anselm. New York: Mellen Press, 1976. _________. A New, Interpretive Translation of St. Anselm’s Monologion and Proslogion. Minneapolis: Banning Press, 1986. Abulafia, Anna S. “St Anselm and Those Outside the Church,” pp. 11-37 in David Loades and Katherine Walsh, editors, Faith and Identity: Christian Political Experience. Oxford: Blackwell, 1990. Adams, Marilyn M. “Saint Anselm’s Theory of Truth,” Documenti e studi sulla tradizione filosofica medievale, I, 2 (1990), 353-372. _________. “Fides Quaerens Intellectum: St. Anselm’s Method in Philosophical Theology,” Faith and Philosophy, 9 (October, 1992), 409-435. _________. “Praying the Proslogion: Anselm’s Theological Method,” pp. 13-39 in Thomas D. Senor, editor, The Rationality of Belief and the Plurality of Faith. Ithaca, NY: Cornell University Press, 1995. _________. “Satisfying Mercy: St. Anselm’s Cur Deus Homo Reconsidered,” The Modern Schoolman, 72 (January/March, 1995), 91-108. _________. “Elegant Necessity, Prayerful Disputation: Method in Cur Deus Homo,” pp. 367-396 in Paul Gilbert et al., editors, Cur Deus Homo. Rome: Prontificio Ateneo S. Anselmo, 1999. _________. “Romancing the Good: God and the Self according to St. Anselm of Canterbury,” pp. 91-109 in Gareth B. Matthews, editor, The Augustinian Tradition. Berkeley, CA: University of California Press, 1999. _________. “Re-reading De Grammatico or Anselm’s Introduction to Aristotle’s Categories,” Documenti e studi sulla tradizione filosofica medievale, XI (2000), 83-112.
    [Show full text]
  • Interpreting Rahner's Metaphoric Logic Robert Masson Marquette University, [email protected]
    Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 1-1-2010 Interpreting Rahner's Metaphoric Logic Robert Masson Marquette University, [email protected] Published version. Theological Studies, Vol. 71, No. 2 (2010): 380-409. Permalink. © 2010 Theological Studies, Inc. Used with permission. Theological Studies 71 (2010) INTERPRETING RAHNER'S METAPHORIC LOGIC ROBERT MASSON Recent provocative reinterpretations of Karl Rahner's theology illustrate the hermeneutical challenge of retrieving his achievement for a new era. The spectrum of positions is exemplified by Karen Kilby, Patrick Burke, and Philip Endean. The essay proposes an alternative interpretive scheme attentive to Rahner's metaphoric logic. NEW GENERATION OF SCHOLARS is raising fundamental questions Aabout the balance, coherence, and foundations of Rahner's theology. They are bringing new questions and theological contexts to his thought and bringing Rahner's thought to bear on questions that had not been at the center of his attention—if on his horizon at all. While many of his former students and disciples have been content to explain and interpret Rahner in his own terms, this new generation seeks explanatory schemes that are not at all or much less dependent on his own conceptual framework and technical vocabulary. In critically engaging Rahner's texts, they take apparent discontinuities seriously while eschewing both overly generous harmonizations and unsympathetic caricatures. Their readings of Rahner illustrate the hermeneutical challenge of retrieving his achievement for a new theological era. The spectrum of reinterpretations is exemplified by Karen Kilby, Patrick Burke, and Philip Endean.1 Others could be cited, but these three illustrate ROBERT MASSON received his Ph.D.
    [Show full text]