Complete Bibliography of Lonergan Studies

Reviews

Hefling, Charles. Toronto Journal of Theology 22/1 (2006) 99-101.

Doran, Robert. What Is Systematic Theology? (See LSN 26/4 [2005] 1)

Hefling, Charles, Theological Studies 67/4 (2006) 994-95.

Fitzpatrick, Joseph. Philosophical Encounters: Lonergan and the Analytical Tradition (See LSN 26/3 [2005] 1).

Lindholm, Stefan. New Blackfriars 81, no. 1011 (2006) 539-41.

Matthews, William A. Lonergan’s Quest: A Study of Desire in the Authoring of Insight. (See LSN 27/1 [2006] 2)

Liddy, Richard. Theological Studies 67/4 (2006) 889-91.

Tekippe, Terry J. Bernard Lonergan: An Introductory Guide to Insight (See LSN 24/4 [2003] 4).

Curnow, Rohan M. Journal of Religious History 30/1 (2006) 155-56.

Dissertations & Theses

‘This work is grounded in a moral horizon constructed around the worldview of emergent probability as central to a generalized theory of evolution reaching finality in the Trinity, in Otto Friedman’s transdisciplinary framework for professional practice transposed into the realm of the transcendent, in Bernard Lonergan’s transdisciplinary method in Insight and Method, and in and analysis of core problems in contemporary society. All these elements, when used as a guide to an encounter with the incarnate meaning of Thomas Müntzer, make explicit the horizons and intentions of the author as they relate to different levels of conversion required for intelligent, reasonable and responsible action during times of fundamental change... The objective is...to present and test one concrete procedure for intentional analysis in the functional specialty of Foundations.’ (From the Abstract.)

Clark, Jennifer Lin. Understanding and Theology according to St. Gregory of Nyssa. Dissertation for the degree of Doctor of Philosophy, Boston College, 2005. Adviser: Matthew Lamb.

‘At the heart of [the division between the Catholic and Orthodox churches] lies a debate over the role of human reason and understanding in the ascent of the mind towards knowledge of God. The larger horizon of this debate is an argument about the process of human knowing. The contemporary backdrop of our study of St. Gregory of Nyssa was the account of this process given by Bernard Lonergan. We hoped to have shown that Gregory’s performance of theology portrays a sufficiently integrated view, inasmuch as it takes the knowledge of the saints as its exemplar.’ (From the Abstract.)

Hrynkow, Christopher. Implications of Thomas Berry’s ‘The Dream of the Earth’: An Argument for Value-Based Education after Multiculturalism Using Bernard Lonergan’s Epistemological Methodology. Thesis for the degree of Master of Education, Dept. of Educational Administration, Foundations and Psychology, University of Manitoba, Winnipeg, Canada, 2005. Adviser: David Creamer.

‘What I propose in this thesis is that there is a discernable teleological path, surrounding an authentic expansion of ethical criteria, that philosophy of education has been following in the West since its inception in 5^th century BCE Athens.’ Bernard Lonergan epistemological methodology is discussed and ‘used to understand how multiculturalism is a necessary, but at the same time transitory, phase in the dynamic and authentically progressive socio-evolutionary expansion of moral categories noted by Aldo Leopold.’ (From the Abstract.)

Mugridge, Christine A., S.O.L.T. Toward the Development of a Theology of Communication in John Paul II: Excellence in the Communication of the Faith as Exemplified in the Apostolic Exhortation, ‘Ecclesia in America.’ Dissertation for the doctoral degree from University Pontificia Salesiana, Faculty of the Science of Social Communications. Rome. Director: Sr. Maria Gannon, F.M.A.

Examines the application of Lonergan’s work on method and communications to publications of John Paul II. Demonstrates that the pontiff successfully moved theology of communications forward. Concludes with a communicative strategy for the mission of the Church, based on the pontiff’s Ecclesia in America.

Lonergan Studies Newsletter 28/1 March 2007

Publications

Bisson, Peter. ‘The Postconciliar Jesuit Congregations: Social Commitment Constructing a New World of Religious Meaning.’ In Lonergan Workshop, vol. 19 (2006) 1-35.

‘My contribution to the Lonergan Workshop’s celebration of this 450^th Jesuit Jubilee Year...is to analyze trends in the development of Jesuit religious meaning stimulated by the Society’s four general congregations to date since the council. I maintain that the growing religious importance of social justice in the Society’s understanding of its mission has been generating a new world of meaning, one increasingly differentiated by the four realms of meaning and forms of consciousness identified by Bernard Lonergan...: the transcendent, common sense, theory and interiority.’

Brodie, Ian. ‘The Insight Legend.’ Contemporary Legend n.s. 6 (2003) 44-88.

‘...as they are retold, legends having to do with insight have a tendency to conform to a standard pattern. Because they concern quantifiable developments in the course of human history,...the historical situation of the legend is not incidental to the insights that result; however, the general nature of insight is not only illustrated time and again in this dramatic way, but there is also the implication that it is obtainable by anyone properly attuned. The simplicity of the solution, the suddenness with which it arrives, and the accidental circumstances of its discovery does not so much diminish the accomplishment of the insight as much as it questions why no one had it before. The universe is fundamentally changed as a result of a somewhat banal happenstance.’ There are several references to Lonergan in the article, and in one footnote the author writes that Lonergan ‘is the main focus of my research interests.’

Burke, Kevin. ‘Reflections on Ignatian Soteriology: The Contribution of Ignacio Ellacuría.’ In Lonergan Workshop, vol. 19 (2006) 37-50.

‘In my reflections you may notice hints of convergence between Ellacuría and Lonergan, although my primary focus is not on the explication of the similarities and differences between them. Rather, attentive to the Ignatian vision that nourishes both thinkers, I conceive this essay as a kind of experiment, a speculative exploration in the discipline of soteriology...shaped in fundamental ways by the Spiritual Exercises of St. Ignatius and the Ignatian integration of contemplation in action.’

Budenholzer Frank 'The Spiritual Emergent: Lonergan’s View of Science and the Human Person.’ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 127 ff.

Cassidy, Richard J. ‘The Models of Avery Dulles and Some References to Lonergan.’ In Lonergan Workshop, vol. 19 (2006) 51-59.

‘In the first section of this paper I want to provide a brief assessment of Avery Dulles’s achievements, principally with respect to his success in employing models for illuminating several key areas within Catholic theology. In the second section...I want to elaborate briefly upon some of the connectedness that exists between Avery Dulles and Bernard Lonergan.’

Chen, Wen Hsiang ‘Insight: the Process, Boundaries and Development.’ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 109-126

Cheng, Chiao Ruen ‘Lonergan’s Philosophy of Education:Construction of Idea and Development.’ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 85-108

Coelho, Ivo. ‘Francis Xavier, Lonergan, and the Problem of Missions Today.’ In Lonergan Workshop, vol. 19 (2006) 61-82.

‘If Francis’s voyages of exploration took him over continents planting the church and strengthening communities, Lonergan, I think, spent his energies evangelizing the equally vast continents of the worlds of meaning. Lonergan shares Francis’s conviction that the gospel must be preached to all nations, but his own practical contribution lies more in the area of the missio Ecclesiae than the mission ad gentes.’

Doran, Robert M. ‘Ignatian Themes in the Thought of Bernard Lonergan: Revisiting a Topic That Deserves Further Reflection.’ In Lonergan Workshop, vol. 19 (2006) 82-106.

‘...Lonergan provides a contemporary idiom that has helped me understand what Ignatius himself was up to. I wish then to select some the themes and currents in Lonergan’s work that may be Ignatian in inspiration, thus locating him as a true son of Ignatius in the service of the church for the greater glory of God and to highlight his own contribution to the ongoing development of the Ignatian charism in the church.’ This is an expansion of an article of the same name published in the Toronto Journal of Theology. See LSN 27/4 [2006] 1.

Jacobs-Vandegeer, Christiaan. ‘Sanctifying Grace in a “Methodical Theology.”’ Theological Studies 68/1 (March 2007). 52-76.

‘In the metaphysical categories of a theoretical theology, “sanctifying grace” denotes an entitative habit rooted in the essence of the soul. In a methodical theology, however, Lonergan described the reality of that habit as the “dynamic state” [of being in love unrestrictedly]. But what would a more detailed explanation of that transposition from metaphysical to interiority categories entail? What difference does an entitative habit actually make in consciousness?’

Hughes, Glenn. ‘Gerard Manley Hopkins and Lonergan’s Notion of Elemental Meaning.’ In Lonergan Workshop, vol. 19 (2006) 107-36.

‘The notion of elemental meaning is important to Lonergan’s philosophy for a number of reasons. ...[I]t informs his analysis of spontaneous intersubjective communication; and it is also central to his notion of incarnate meaning, where a person or group expresses meaning that is embodied in, and inseparable from, their deeds, lives, and destinies. But there are two other contexts of analysis in which Lonergan relies on the notion of elemental meaning that are more relevant to our theme of considering the poetry and thought of Gerard Manley Hopkins. The first of these is Lonergan’s account of symbolic meaning; the second, and most important here, is his examination of the nature of art.’

Published by the Fu Jen University Department of Philosophy. The main language of the journal is Chinese, with occasional articles in English. For content, see listings under Kao, Kwan, Vu, Cheng, Chen, and Budenholzer.

Kao, Sr. Marian . ‘Introduction: Bernard Lonergan.‘ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 1.

Kidder, Paul. ‘Thinking With Fr. Richardson.’ In Lonergan Workshop, vol. 19 (2006) 137-47.

‘A Heideggerian would consider Lonergan’s thought on these topics [Lonergan’s various “distinctions among the notion of being”] to be metaphysical and subject-ist, concerning itself with beings and the relations among them, doing so always through the vehicle of human understanding. Inasmuch as Lonergan grounds the metaphysics of being in the idea of a supreme being his philosophy would be deemed “onto-theological.” ... This Heideggerian assessment of Lonergan cannot be understood adequately...without thinking our way into the very distinctive sense of being that is the signature mark of Heideggerian thinking. The manner of Fr. Richardson’s approach to this task provides one of the greatest benefits that Lonergan scholars can draw from his work, for they will recognize in it an interpretation sensitive to “what is going forward” in a thinker’s development.’

Kwan, Carlo . ‘Moral Exigence, Insight, and Conversion—a Possible Development in Bernard Lonergan’s Theory of Knowledge.’ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 3-20

Kwan, Carlo. ‘Transcendent Exigence, Mystical Insight, and Religious Conversion—A Possible Dialogue between Lonergan’s and Saint John of the Cross.’ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 21-64

Lawrence, Fred (Ed.). Lonergan Workshop, vol. 19: Celebrating the 450^th Jesuit Jubilee. Boston: Boston College, 2006.

For content, see listings under Bisson, Burke, Cassidy, Coelho, Doran, Hughes, Kidder, Maloney, Miner, Mongeau, Murray, Ormerod, Siebenrock, Vertin, Vila-Chã, and Wandinger.

Maloney, Colin. ‘Ignatian Discernment from Lonergan’s Perspective.’ In Lonergan Workshop, vol. 19 (2006) 149- 96.

‘...I attempt through the lens of Lonergan’s thought to understand Ignatian discernment... My first focus...is Lonergan’s teaching on God’s self-communication. Then I examine Ignatius’s teaching on consolation and desolation and the discernment of spirits because he believed that they reveal God’s self-communication. After this, I review Ignatius’s way of election as method to discover how God guides one to a personal, free, and loving choice that is his will. Finally, I consider the personal praxis one needs to develop in order to discern God’s self communication in all things and all things in God.’

Mansini, Guy. ‘Lonergan on the Natural Desire in the Light of Feingold.’ Nova et Vetera (English Edition) 5/1 (2007) 185-98.

‘This essay will measure Bernard Lonergan’s understanding of the natural desire to see God asserted by St. Thomas against that provided by Lawrence Feingold. Feingold does not refer to Lonergan. Fr. Lonergan’s treatment of the natural desire has been important for many North American theologians, however. Moreover, it has recently received renewed and detailed attention from Michael Stebbins.’

Mendoza, Fe. Basic Ecclesial Communities: Context and Foundations of Formation. [Privately published and printed bt Mandaue Printshop Corporation]: Mandaue City, Philippines, 2005.

‘What I offer in this book is a pearl of incalculable price: foundations of formation in the thought of Bernard Joseph Lonergan, Jesuit, Canadian, philosopher, theologian... For Lonergan, human formation is the search for authenticity. Authenticity is reached by means of a process of self-transcendence that occurs primarily through fidelity to the inner dynamism of our consciousness at its various levels. At the heart of this dynamism lies both the content and the process of formation.’

Miner, Robert C. ‘Collingwood and Lonergan on Historical Knowledge.’ In Lonergan Workshop, vol. 19 (2006) 197-209.

‘First, I will lay out the notion of historical knowledge as contained in Collingwood’s The Idea of History. Second, I will mention some key areas of convergence between Lonergan and Collingwood, gesturing toward Lonergan’s appropriation of Collingwood in Method in Theology. Third, I will identify and elucidate the main criticism that Lonergan levels against Collingwood. Fourth, I will suggest ways to defend Collingwood against this criticism, while leaving open the possibility that Lonergan may develop Collingwood in important ways.’

Mongeau, Gilles. ‘Trivium Pursuit: Lonergan on Aquinas.’ In Lonergan Workshop, vol. 19 (2006) 211-23.

‘What I propose...is a kind of explanatory schema for understanding Lonergan as an interpreter of Aquinas, one that refutes accusations of distortion and bias and suggests why Lonergan’s reading is so fruitful.... I shall posit that Lonergan’s relation to Aquinas is threefold, or has three related moments. These moments are roughly chronological, but their intelligible connection is one of genetic emergence. I shall further posit that a fourth relation has emerged between Lonergan and Aquinas since Lonergan’s death in 1984.’

Murray, Elizabeth A. ‘Joyful Sorrow.’ In Lonergan Workshop, vol. 19 (2006) 225-34.

‘...joyful sorrow is not another mood of Angst but a distinct fundamental mood with its own dialectic. According to Lonergan, the introduction of the transcendent conjugate forms transform not only one’s intellect and will, but also one’s sensitivity. Joyful sorrow is the transformed fundamental mood of human existence. Indeed, the two moods of dread and joyful sorrow are contraries... In terms of intentional analysis, the will of chapter 18 of Insight is described as the affectivity of the fourth level of consciousness... [T]he fundamental intentional state of rational self-consciousness is Angst. The transcendent will of Lonergan’s chapter 20 of Insight becomes the fundamental intentional state of joyful sorrow.’

Ormerod, Neil. ‘What Really Happened at Vatican II—A Response to O’Malley and Schloesser.’ In Lonergan Workshop, vol. 19 (2006) 235-49.

‘I want to take...[the article by O’Malley and the response by Schloesser] as a starting point for further reflections... I have argued, following the lead of Joseph Komonchak and Robert Doran, for the need to develop an historical ecclesiology grounded in a systematic of history. To further such a project requires active engagement with, and reorientation of, the social sciences. In this article I would like to take the results of these two articles and present how they might appear within the type of project I am envisaging.’

Sala, Giovanni B. ‘La Legge Morale Naturale: Dove Sta Scritta?’ La Scuola Cattolica 134 (2006) 461-79.

‘This paper tries to explain how to understand the statement which says that the moral law is written in the heart of man and must therefore be considered as “natural.” ... [T]he author shows how, thanks to intelligent and rational dynamism, the human being can pass by degrees from what is known because it is perceived to what is known because it is... In the second part, the paper examines the social and historical dimension of moral knowledge... In the end_[,_] the paper mentions the mission of the Church in the moral issue.’ (From the summary at the end of the article.)

Siebenrock, Roman A. ‘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.’ In Lonergan Workshop, vol. 19 (2006) 251-65.

‘...I will explain that Karl Rahner’s work and its immanent development is founded on a plurality of sources, which I want to call Rahner’s loci... Second, among these sources both the spiritual tradition of St. Ignatius of Loyola and the academic formation in the Society of Jesus are very important... Third, because, according to my understanding of Karl Rahner’s work, the theology of grace is the heart of his theological project, I will unfold my interpretation by explaining the first three theses of his first handbook for students (he called it a “codex”): De Gratia Christi of 1937/38.’

Vertin, Michael. ‘The Finality of Human Spirit: From Maréchal to Lonergan.’ In Lonergan Workshop, vol. 19 (2006) 267-85.

‘Spiritual finality is...a key theme in the writings of Bernard Lonergan. Phenomenologically speaking, it receives its most basic articulation in his account of the transcendental intentions of intelligibility, reality, and real value. Metaphysically speaking, it is a central element in his account of the broader vertical finality of the created universe as such. Now, if the principal inspirations for Lonergan’s notion of spiritual finality are the writings of Augustine and Aquinas, it remains that an important proximate inspiration of his stance on the specifically cognitional dimension of spiritual finality is the work of his Jesuit predecessor Joseph Maréchal... My central contention in this essay...[is] that Lonergan’s account of intellectual finality agrees with Maréchal’s account in two initial respects and differs from it in six subsequent respects.’

Vila-Chã, João. ‘The Transformation of Consciousness: Walter J. Ong and the Presence of the Word in the Making of Culture.’ In Lonergan Workshop, vol. 19 (2006) 287-323.

‘The organizing question of Ong’s thought is: What does it truly mean to become a human being? His answer was always connected with the notion of “interiority,” that is, the idea of becoming explicitly aware of the dynamism within our own consciousness so that we can take possession of them... Ong’s account of he oral-aural communication cannot but be profoundly indebted to the major insights of the so-called philosophy of dialogue. But it also has a strong relation with the thought of Bernard Lonergan... [T]he two Jesuit thinkers are well aware of the dangers of the perceptualism and conceptualism oriented toward the fixed, the static, the immutable.’

Vu, Kim Chinh, SJ ‘The Way of Bernard Lonergan towards Interreligious Dialogue.’ Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006]. 65-84