Complete Bibliography of Lonergan Studies

Reviews

Mannion, Gerard. The Heythrop Journal 47/3 (2006) 508-509.

Moloney, Raymond. Irish Theological Quarterly 70 (2005) 294.

Crowe, Frederick E. Christ and History: The Christology of Bernard Lonergan from 1935 to 1982. (See LSN 26/2 [2005] 1.)

Loewe, William P. Horizons 33/1 (2006) 149-50.

Crowe, Frederick E. Developing the Lonergan Legacy. (See LSN 25/4 [2004] 1).

Allen, Paul. Studies in Religion/Sciences Religieuses 35/2 (2006) 344-45.

Finamore, Rosanna. Gregorianum 87/2 (2006) 424-26.

Sullivan, John. The Heythrop Journal 47/3 (2006) 509-10.

Teevan, Donna. Lonergan’s Hermeneutics, & Theological Method. (See LSN 26/1 [2005] 2).

Sullivan, John. The Heythrop Journal 47/3 (2006) 510-11.

Dissertations & Theses

‘...I intend to show that Lonergan’s seminal notion of cosmopolis is a higher viewpoint grounded in authentic subjectivity and critical-historical consciousness. It is a non-political, non-partisan fact that transcends factionalism. It is the critical dimension of any culture and therefore functions as a creative humanistic framework that aptly engages societal degeneration and decline... I underscore the role of collaboration between authentic persons, as agents of emergent probability, with divine transcendence, in effecting the development and transformation of human history.’ (From the Abstract.)

Perry, Donna J., RN. Transcendent Pluralism and the Evolution of the Human Spirit: A Philosophical
Nursing Inquiry using Lonergan's Transcendental Method of Transcendent Pluralism
in Catholics who Support Same-Gender Marriage. Dissertation for the degree of Doctor of Philosophy at Boston College, 2006. Advisor: Dorothy Jones, EdD, RNC, FAAN

The author proposes a framework of ‘transcendent pluralism’ which builds upon the work of Lonergan to address the problem of devaluing certain classes of people and the need for social transformation. The framework is largely grounded in an explication of human dignity and the scale of values within the context of human development. A research study of transcendent pluralism was conducted using an interview process based on Lonergan's transcendental method in which 21 Catholics who support same-gender marriage were queried regarding their decision to take this position.  Responses were analyzed within the context of their personal history of family, social relationships, past decisions, values, communications, and responses to Church actions. Analysis revealed experiences of personal and community transformation, and, for some participants, intellectual, moral and/or spiritual conversion.

Savage, Deborah. The Subjective Dimension of Human Work: The Conversion of the Acting Person According to Karol Wojtyla/John Paul II and Bernard Lonergan. Thesis for the degree of Doctor of Philosophy, Marquette University, 2005. Adviser: Shawn Copeland.

‘The point of departure for this dissertation is the arguably radical claim made by Pope John Paul II in his 1981 encyclical Laborem Exercens (On Human Work) that human work is “the key, maybe the essential key to the social question.” My interest is in unpacking the meaning of this statement through an analysis of the underlying anthropological framework presupposed by John Paul and grounded in his work as the philosopher Karol Wojtyla. I then question the adequacy of that framework by comparing it to the anthropology of Bernard Lonergan. My intention is to determine which understanding of the human person in the act of self-transcendence provides a more adequate basis for John Paul’s claim, and which allows for a more comprehensive grasp of the role that human work may play in living a Christian life.’ (From the Abstract.)

Lonergan Studies Newsletter 27/4 December 2006

Publications

Connor, James L., and Fellows of the Woodstock Theological Center. The Dynamism of Desire: Bernard J. F. Lonergan, S.J., on the Spiritual Exercises of Saint Ignatius of Loyola. Saint Louis: The Institute of Jesuit Sources, 2006.

‘These discussions and reflections were carried on by the entire Woodstock Theological Center staff from the years 1987 to 2002, while I was director of the Center... As the work of a Jesuit Center, this process had to be rooted in the spirituality and the Spiritual Exercises of St. Ignatius of Loyola. Subsequently, it also became clear that Bernard Lonergan must be our Ignatian guide. No more helpful contemporary commentator on and expositor of the Exercises can be found than Bernard Lonergan... This book chronicles the insights that grounded our convictions, as well as our choice of Bernard Lonergan as our Ignatian guide.’ (From the Forward by James L. Connor, S.J.)

Cottier, Georges M.M. Card. ‘Prospettive.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 375-81. See full bibliographic information above, under ‘Colzani.’

Crowe, Frederick E. Appropriating the Lonergan Idea. Ed. Michael Vertin. Toronto: University of Toronto Press, 2006.

A reprint publication of a collection of twenty-two essays by Crowe, first published in book form in 1989. This edition includes a new ‘Editor’s Introduction’ by Michael Vertin and a more up-to-date bibliography of Crowe’s writings.

Doran, Robert M. ‘Ignatian Themes in the Thought of Bernard Lonergan.’ Toronto Journal of Theology 22/1 (2006) 39-54.

‘First, I have selected some themes and currents in Bernard Lonergan’s work that have correspondences in the Spiritual Exercises of St. Ignatius and may very well be Ignatian in inspiration, and second, I have identified in Lonergan a language, a contemporary idiom, that I believe helps us understand what Ignatius himself is up to. So I will try to identify a movement, a dynamism, from Ignatius to Lonergan, and then in Lonergan a set of contributions to the clarification and development of the Ignatian charism in the Church.’

Doran, Robert M. Psychic Conversion and Theological Foundations. 2^nd revised edition. Milwaukee: Marquette University Press, 2006.

‘In the fall of 1973, not without trepidation I shared with Lonergan a set of notes in which I argued for another area of self-appropriation, of interiorly differentiated consciousness, and of conversion besides those that had been cleared by his analysis of the operations of intentional consciousness. That other area was psychic, affective, symbolic, even organic... I referred to these developments on Lonergan’s work under the general rubric of “psychic conversion.” His response to my efforts was generous.’ (From the preface to the 2^nd edition.)

Doran, Robert M. ‘The Starting Point of Systematic Theology.’ Theological Studies 67/4 (2006) 750-76.

The article proposes that Bernard Lonergan’s four-point hypothesis linking the four divine relations with four created participations in divine life can join with the theory of history proposed by Lonergan and developed by the author to form the unified field structure and so the starting point of a contemporary systematic theology. The hypothesis allows for a new form of the psychological analogy for the divine processions, one that is related to but distinct from the analogy found in Aquinas and the early Lonergan. (From the Abstract.)

Doran, Robert M. ‘System Seeking Method: Reconciling System and History.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 275-99. See full bibliographic information above, under ‘Colzani.’

‘[P]recisely because [the functional specialty] Doctrines organizes doctrinal and theological affirmations around the theme of redemption in history, [the functional specialty] Systematics understands these same affirmations in the form of a theological theory of history. The mediated object of Doctrines is redemption in history. The mediated object of Systematics is Geschichte.’ [In the Table of Contents, the article is given the title, ‘Systematic Theology seeking Method: Reconciling System and History.’]

Finamore, Rosanna. ‘La dinamicità del comprendere e dell’interpretare.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 99-121. See full bibliographic information above, under ‘Colzani.’

Galán Vélez, Francisco V. ‘¿Qué es hacer metafísica según el Insight de Lonergan?’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 79-97. See full bibliographic information above, under ‘Colzani.’

Gallagher, Michael Paul. ‘Lonergan’s Newman: Appropriated Affinities.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 53-77. For full bibliographic information, see above, under ‘Colzani.’

‘Although in his later life Lonergan fairly frequently referred to Newman, he seems to have had a number of key sentences or ideas in mind, and he never expanded at length on their significance for him...What are we to make of this absence of direct and detailed commentary on Newman on the part of Lonergan? The hypothesis of this article is suggested in its title: it is a question of appropriated affinities..., a case of affinities recognized, appropriated and then creatively developed in new directions.’

Gallagher, Michael Paul. ‘Rifondazione metodologica della teologia fondamentale.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 265-74. See full bibliographic information above, under ‘Colzani.’

Gilbert, Paul and Natalino Spaccapelo, ed. Il Teologo e la Storia: Lonergan Centenary (1904-2004). Rome: Gregorian University Press, 2006.

For content, see listings under Colzani, Cottier, Doran, Galán Vélez, Gallagher, Finamore, Gilbert, Healy, Lawrence, Martini, Mura, Pottmeyer, Rixon, Sala, Spaccapelo and Tomasi.

Gilbert, Paul. ‘L’inventio della quaestio tra la cogitatio e l’intellectio.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 197-216. For full bibliographic information, see above, under ‘Colzani.’

Healy, Timothy K. ‘Transcendental Method and the Human Sciences.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 347-54. For full bibliographic information, see above, under ‘Colzani.’

‘...in the Institute of Psychology of the Gregorian the name of Lonergan is to be found as a regular point of reference, as part of the effort to make explicit an interdisciplinary understanding of human motivation, in the context of the christian vocation... This paper will deal...with the contribution of Lonergan to the Institute of Psychology of the Gregorian University.’

Lamb, Matthew L. ‘Temporality and History: Reflections from St. Augustine and Bernard Lonergan.’ Nova et Vetera 4/4 (2006) 815-50.

‘...I shall first indicate the relevance of returning to St. Augustine in regard to a proper theological understanding of the history of suffering. There will then be a brief sketch of Augustine’s ascent of mind and heart as the context for his masterful understanding of time as presence and eternity. In conclusion, I shall sketch how Bernard Lonergan transposes Augustine’s perspectives in his methodological reflections on historicity and historical knowledge.’

Lawrence, Frederick G. ‘The Dialectic Tradition/Innovation and the Possibility of Method.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 249-64. For full bibliographic information, see above, under ‘Colzani.’

‘...in our day theology is threatened by the modern emergence of the empirical natural sciences and of historical consciousness... Lonergan responded to these threats by envisaging a method for increasing the intellectual probity and authenticity in the Christian community’s mediation of normative meanings and values in history... Because his approach is founded on a post-Cartesian account of consciousness that integrates the personal and social self-understanding and self-constitution of human beings as hermeneutical, Lonergan’s method is an illumination of the complicated way human self-interpretation actually occurs within <> (Hölderlin). This method was the outcome of the concrete interplay between tradition and innovation in his career-long elaboration of a hermeneutics of theory, a hermeneutics of cognitional interiority, and a hermeneutics of existential interiority.’

Lawrence, Frederick G. ‘Grace and Friendship: Postmodern Political Theology and God as Conversational.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 123-51. See full bibliographic information above, under ‘Colzani.’

‘I want to examine certain motifs from Lonergan’s earlier theological writings for this study of grace and friendship... Let us examine the aspect of grace called the gift of charity by recalling Thomas Aquinas’s explanation of it as amicitia Dei... Only in a context of friendship lived and correctly understood, affirmed, and valued, perhaps, can we appropriate Christian experience itself, and understand all that makes it possible.’

Liddy, Richard M. Startling Strangeness: Reading Lonergan’s Insight. Lanham, MD: University Press of America, 2006.

‘In the introduction to Insight..., Bernard Lonergan writes of the “startling strangeness” that overtakes someone who really understands what the act of “insight” is all about. The present work is about that experience in the life of Richard Liddy as he wrestled with Insight in the 1960s... [H]e recounts his encounter with Lonergan and with Insight. He includes memories of other Lonergan students as well as witnesses to the “startling strangeness” the reading of Insight engenders.’ (From the Publisher’s blurb.) Richard M. Liddy is the University Professor of Catholic Thought and Culture and Director of the Center of Catholic Studies at Seton Hall University. .

Martini, Carlo M. Card. ‘Bernard Lonergan al servizio della Chiesa.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 1-11. See full bibliographic information above, under ‘Colzani.’

Mura, Gaspare. ‘Il panorama filosofico-teologico attuale e l’esigenza di un metodo generale.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 173-96. See full bibliographic information above, under ‘Colzani.’

Pottmeyer, Hermann J. ‘Die <> von B. Lonergan und die Dogmengeschichte.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004). 323-34. For full bibliographic information, see above, under ‘Colzani.’

Rixon, Gordon. ‘Transforming Mysticism: Adorning Pathways to Self-Transcendence.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 35-51. For full bibliographic information, see above, under ‘Colzani.’

‘In this essay I develop the promise of...collaboration [among the interpreters of Ignatius of Loyola and Bernard Lonergan] in two steps. First, exploiting recent analyses of medieval memorial culture and the monastic adaptation of classical rhetoric to the practice of spiritual meditation... I draw the performative quality of the principal Ignatian texts into relief. Second, proceeding from the context supplied by the rhetorical dynamics of the Spiritual Exercises... and The Acts of Father Ignatius...—eliciting active spiritual and personal formation through the interaction among heightened self-presence, reflexive knowledge and intentional praxis—I outline some implications for the interpretation and amplification of Lonergan’s intellectual project.’

Sala, Giovanni B. ‘I fondamenti tomisti del metodo di Lonergan.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 217-48. For full bibliographic information, see above, under ‘Colzani.’

Sala, Giovanni B. ‘Lonergan, Bernard J. F.’ In Thomistenlixikon. Edited by David Berger and Jörgen Vijgen (Bonn: Nova & Vetera, 2006) 388-99.

Snell, Russell J. Through a Glass Darkly: Bernard Lonergan and Richard Rorty on Knowing without a God’s-Eye View. Milwaukee, Wis.: Marquette University Press, 2006.

Chapter 1 explains the historical problem of the God’s-eye view. Chapters 2 and 3 develop the thought of Lonergan and Rorty. The remaining chapters engage the two thinkers on five questions, ultimately finding Lonergan’s responses stronger: (1) Does Rorty suffer from Cartesian anxiety? (2) Can Lonergan’s understanding of cognitional theory demonstrate that Rorty’s statements about knowledge and truth performatively contradict how he presents his case? (3) Can Lonergan survive Rorty’s critique? (4) Can Lonergan survive the linguistic turn on which Rorty depends? (5) Can Lonergan provide more adequate notions of epistemic progress, and a more adequate motivation for ongoing conversation and thus co-opt Rorty’s own position? (Based on the author’s dissertation. See LSN 26:3.)

Spaccapelo, Natalino. ‘Genesi della fede dei cristiani’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 301-21. For full bibliographic information, see above, under ‘Colzani.’

Spaccapelo, Natalino. ‘Il <> Da Tommaso d’Aquino a Bernard Lonergan.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 15-34. For full bibliographic information, see above, under ‘Colzani.’

Tomasi, Michele. ‘Il teologo e l’economia.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 355-74. For full bibliographic information, see above, under ‘Colzani.’

Versaldi, Giuseppe. ‘Il <> e la sua valenza per il diritto canonico.’ In Il Teologo e la Storia: Lonergan’s Centenary (1904-2004), 335-45. For full bibliographic information, see above, under ‘Colzani.’

Walmsley, Gerard. ‘Applying Lonergan’s Philosophy of Self-Appropriation to the Science-Religion Debate: Lonergan Meets Gell-Mann and the Mystics.’ In The Quest for Humanity in Science and Religion: The South African Experience. Ed. Augustine Shutte. Pietermaritzburg: Cluster Publications, 2006, 112-67.

‘...I want to apply Lonergan’s philosophy of consciousness and his method of self-appropriation to the science-religion debate in a more direct way... I will first show how scientific inquiry may be understood in a way that goes beyond a rigid positivism, and hence in a way that keeps it open to the religious dimension. Then I will show how religious and theological thinking may be characterized in a way that allows it to be informed by other disciplines, including the sciences, and yet also in a way that acknowledges its involvement with a transcendent dimension.’

Walmsley, Gerard. ‘Integral Self-Appropriation and the Science-Religion Encounter: Lonergan’s Methodological Mediation.’ In The Quest for Humanity in Science and Religion: The South African Experience. Ed. Augustine Shutte. Pietermaritzburg: Cluster Publications, 2006, 63-110.

‘My overall aim is to show the relevance of Lonergan’s philosophy of consciousness to the ongoing science-religion debate, including the unfolding of the debate in an African context... I argue that Lonergan’s nuanced account of integral self-appropriation, an account of how we come to a heightened awareness of the nature and dynamism of consciousness, of the patterns of experience in which consciousness flows, of the levels of consciousness and of the cognitional structure relating these levels, and of the differentiations of consciousness that unfold in history and culture, provides unique resources for facilitating dialogue between the realm of science and the realm of religion.’