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Lonergan Workshop, Vol. 13 LONERGAN WORKSHOP Volume 13 LONERGAN WORKSHOP Volume 13 edited by Fred Lawrence Copyright © 1997 Boston College ISSN 0148-2009 Printed in the United States of America on acid-free paper EDITORIAL NOTE THE 23RD ANNUAL Lonergan Workshop, The Structure and Rhythms of Love, celebrated the life and work of Frederick E. Crowe, SJ. His famous series of articles "Complacency and Concern in the Thought of St Thomas" published nearly forty years ago in Theological Studies provided a focus for this rich harvest of papers. The theme was suggested years ago by Bernard McGinn of the University of Chicago Divinity School. He hailed these articles by Crowe as a too-long neglected classic. Also of the Divinity School and one of Fred Crowe's oldest friends and admirers, David Tracy's tribute to Fred was a tour de force on the idea of love in the history of Western philosophy and theology. Mary Ann Glendon (Harvard Law SchooD, recently returned from Beijing as the Vatican representative to the Women's Conference there, gave two lectures concerning women and the church. David Burrell, esc, lectured from notes that have been transformed into the three papers published here. His relatively recent books on medieval Jewish, Christian, and Islamic (philosophy and) theology have been on knowledge of God, creation, and freedom. His papers manifest Burrell's robust ecumenism and themes relevant for ecological reflection. He reveals within the three religions of Abraham common terrain: their views of creation and human freedom upset the Enlightenment vision of individual people as the lord and master of everything they survey. He also shows how the so-called modern view of autonomy has roots in the thought of Duns Scotus. Through the years of the Workshop, Fred Crowe's presentations, most of which are now also available in Appropriating the Lonergan Idea edited by Michael Vertin (Washington, DC: Catholic University of America 1989), have forged radically new paths. Mike Vertin is now editing for publication next Fall the entire set of Crowe's "Thomist Studies," of which "Complacency and Concern... " constitutes a crowning part. All of them are brimful of still unexploited aper~us. Here Crowe explores the implications of complacency and concern for eternal life. Catholic eschatology has been stranded between the exuberance of late Jewish apocalypticism and the much more thin- m lipped affair of the 'Five Last Things.' Crowe's paper gives us much more than a taste of an explanatory systematics of eschatology in the 'third stage of meaning.' Mark Doorley's doctoral dissertation on the development of Lonergan's thought on feelings prepared him to lecture on a possible transposition of the Crowe/Aquinas theory of complacency and concern worked out in metaphysical terms and relations. Mark accepted the challenge of rearticulating Crowe's insights into the terms and relations of intentionality analysis, and the published results should stimulate readers to investigate that excellent dissertation. Robert Doran, SJ, is Fred Crowe's good friend and close collaborator both at the Lonergan Centre in Toronto and in editing the Collected Works. He contributed this adventuresome paper integrating Crowe's ideas on complacency and concern with Lonergan's grounding of the theology of grace in terms of created participations in the relationships that constitute the Trinity. It is a lovely tribute to both Crowe and Lonergan. Jean-Marc Laporte, SJ, has also been Fred's valued colleague at Regis for many years and is now President of the Toronto School of Theology. Like Lonergan, Jean-Marc did his doctoral work on Aquinas' theology of grace, but at the University of Strasbourg in France. Some fruits of this study are in his Patience and Power: Grace for the First World (New York: Paulist Press 1988). Jean-Marc's ability to make Thomas' intricate distinctions in the Summa I-II come alive, and his expertise in the detail of Aquinas's teaching permit him to address Crowe's thesis on common ground. Robert Lewis is a veteran teacher of English at Marist College and a faithful attender at summer and weekend Workshops down through the years. As he gradually made Lonergan's thought more and more his own, he was also at work on a doctoral dissertation on George Eliot's oeuvre. Bob shows how Lonergan and Eliot mutually illumine one another. Eliot's themes coincide with the Workshop theme of the structure and rhythms of love. The truth of this claim is evident in one of the most beautiful papers in the Workshop's 23 years. Michael McCarthy contributes another piece of his ongoing work towards his book on Hannah Arendt, this time in relation to Arendt's controversial views on the relationship between Christianity and society. Michael here explores the main lines of the Ernst Troeltsch's IV The Social Teaching of the Christian Churches. His lecture was given at an evening event devoted to politics featuring McCarthy and David J. Levy. It was not part of the morning series devoted to Crowe's thought. Hugo Meynell wrote his paper in Fred Crowe's honor well over a year before the theme of this Workshop was set. Hugo is concerned that the wholesale contemporary rejection of Descartes goes too far in rejecting valuable dimensions of clarity, coherence, and intellectual probity that must not be lost. Hugo's paper addresses head on the issue of just what aspect of Descartes' ideas need to be revised in the light of what Crowe calls Lonergan's novum organum. Treating complacency and concern in conjunction with honoring Fred Crowe furnishes the ideal occasion for Elizabeth Morelli's paper. An expert in the phenomenological and existentialist approaches to issues pertaining to the 'fourth level of consciousness'-moods, emotions, desires, fears, anxieties, evaluations, and decisions-Liz was the beneficiary, during her graduate student days in Toronto, of conversations with Fred Crowe on the topics she addresses in her paper. Readers will appreciate the concreteness of her reflections that are sensitive to every complication without sacrificing lucidity. Sebastian Moore, returned to Britain for several years now, has re­ confronted one of the massive influences of Downside Abbey, Illtyd Trethowan,OSB. Fr. Illtyd always championed the Neoplatonic tradition in Christian thought. Sebastian was impelled to come to terms with this tradition's reading of Augustine, of the experience of conversion, and of the Christian doctrines integrally connected with that experience. In light of a grounding in Aquinas's and Lonergan's alternative reading of these things, Sebastian has been able to sound the limitations in the Neoplatonic approach in numerous ways. Here is an account of one of his more recent spiritual-and typically spirited!­ jousts with his late mentor. Michael Vertin has been one of the chief contributors to the discussion surrounding the level(s) of consciousness where feelings, decisions, conversion, and love are in play. He has devoted a great deal of his energy to doing for Crowe what Crowe himself has spent a life-time doing for Lonergan. The cognitional structure of the fourth level of consciousness and the critically grounded metaphysical structure isomorphic to valuing and deciding has everything to do with the transposition of Crowe on complacency and concern. v We are grateful to everybody who joined in this celebration of Fred Crowe. All thanks to the ever patient and dear Kerry Cronin for all she does to make sure this volume sees the light. Fred Lawrence Boston College VI CONTENTS Editorial Note iii Human Freedom as Response 1 Medieval Jewish, Islamic, and Christian Perspectives on Love and Will 7 The Structure and Rhythms of Love in Today's World 13 David B. Burrell, c.s.c. Complacency and Concern in the Risen Life 17 Frederick E. Crowe, SJ Resting in Reality: Reflections on Crowe's 'Complacency and Concern' 33 Mark J. Doorley 'Complacency and Concern' and a Basic Thesis on Grace 57 Robert M. Doran, SJ The Motion of Operative and Cooperative Grace: Retrievals and Explorations 79 Jean-Marc Laporte, SJ Limits, the lllimitable, and the Disciplined Imagination: George Eliot's Middlemarch 95 Robert P. Lewis Early Christianity and the Public Realm: Troeltsch's Distinctions of Gospel, Kingdom, and World 115 Michael H. McCarthy Enlightenment: Old and New 127 Hugo A. Meynell The Doxology of Joy 141 Sebastian Moore, OSB Reflections on the Appropriation of Moral Consciousness 161 Elizabeth M. Morelli Lonergan's Metaphysics of Value and Love: Some Proposed Clarifications and Implications 189 Michael Vertin Lonergan Workshop 1311997 HUMAN FREEDOM AS RESPONSE David B. Burrell, C.S.C. University ofNotre Dame THE PREVAILING CONTEMPORARY analysis of human freedom goes by the label "libertarian," but it presents a one-sided picture of human freedom as autonomy, a picture which can be traced back to Duns Scotus. The alternative which 1 shall present, and offer as more akin to Aquinas' analysis, was originally inspired by Fred Crowe's dissertation, published as a series of articles entitled "Complacency and Concern in the Thought of St. Thomas Aquinas."l (I have never felt that the English term 'complacency' properly translates Aquinas' complacentia, and so have regularly used 'consent' instead-despite the fact that this term (in Latin) is used by Aquinas himself to identify one of the stages in his anatomy of a free act, rather than the initial resting in the end which Crowe identifies.2) What initially struck me in Crowe's treatment was the inner connection between speculative and practical reason, or perhaps better, between contemplation and action. By identifying the original act of willing which fuels decisions of practical reason with an orientation of the entire intentional person to the good, Crowe offered a plausible articulation ofIgnatius' goal of "contemplation in action," and did so by mining Aquinas' account of human freedom, which is at once subtle and complex.
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