Complete Bibliography of Lonergan Studies

Reviews

Schweitzer, Don. Studies in Religion/Sciences Religieuses 36/2 (2007) 363-64.

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

Barden, Garrett. Irish Theological Quarterly 71/1 & 2 (2006) 196-97.

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

Sheard, Robert. Studies in Religion/Sciences Religieuses 36/2 (2007) 373-74.

Dissertations & Theses

‘This dissertation examines the social and bioethical effects of fetal tissue research and donation/transplantation on invisible vulnerable populations, especially poor African American women, teens and the fetus in utero by critiquing secular bioethics from the perspective of Roman Catholic social bioethics ... Chapter Four discusses how the work of ... philosopher, theologian, and moral realist Bernard Lonergan can be employed to critique the social effects of the liberal paradigm of justice that undergirds secular bioethical theories...’ (From the Abstract.)

Lonergan Studies Newsletter 29/1 March 2008

Publications

A new Italian translation of Insight. ‘La presente edizione critica, sponsorizzata dall’Instituto Italiano per gil Studi Filosofici di Napoli, si accredita per il rigore della traduzione e per un originale complesso di note redazionali.’ For more information, see in this Newsletter, under Projects.

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Braman, Brian J. Meaning and Authenticity: Bernard Lonergan and Charles Taylor on the Drama of Authentic Human Existence. Toronto: University of Toronto Press, 2008.

Byrne, Patrick H. ‘The Passionateness of Being: The Legacy of Bernard Lonergan, S.J.’ In Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner [For full bibliographic information for this title, see LSN 28/4 (2007) 1-2.] 35-69, 200-201.

‘Self-appropriation is an expansion of our capacity for attentiveness and the authenticity of our responsiveness. This is because our desiring, inquiring spirit is really a call. In our desire to know being we are called forth by being. We desire to know being because reality is inherently passionate. The passionateness inherent in being stirs our desire for its passionateness. We can be passionate about being because there is something about being that attracts our passion.’ For Lonergan, Byrne says, the passionateness of the universe and of being ‘comes from God who breathed God’s own passionateness into all of creation.’ Indeed, ‘God breathes God’s own loving self into us,’ and this ‘is the unconditional self-gift of God’s own passionateness into our hearts.’

Coghlan, David & Shani, A.B. (Rami). “Insider Action Research: The Dynamics of Creating New Capabilities,” in P. Reason & H. Bradbury (eds.) Handbook of Action Research. 2nd edition. Sage: London, 2008, pp. 643-655.

This chapter outlines the skills required in engaging in action research in one's own organization or community. It draws on Lonergan's articulation of cognitional structure as a praxis-reflection methodology of attending to experience, understanding and judgment leading to action as the basis for insider action research and for addressing the challenges of pre-understanding, role duality and organizational politics.

Doyle, Dennis M. ‘Lonergan to the Rescue.’ Commonweal 134/19 (November 9, 2007) 31.

Doyle shares the advice that he gave to a friend who was in a dilemma about having her sister perform an exorcism on her house, advice that came in turn from Bernard Lonergan’s understanding of the three different types of conversion.

Gelpi, Donald L. ‘Learning to Live with Lonergan.’ In Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner [For full bibliographic information for this title, see LSN 28/4 (2007) 1-2.] 15-34, 199-200.

Gelpi argues that John Dewey ‘has formulated a more precise account of practical, deliberative thinking than Lonergan has,’ that ‘Lonergan failed to discover an unrevisable starting point for all thinking’ and that his alleged unrevisable starting point needs serious revision at several points. Following Dewey, Gelpi claims that ‘only a method capable of revising its own presuppositions qualifies as a sound method.’ Finally, he says that ‘having regrounded Lonergan’s theory of functional theological specialization in the sounder logic and metaphysics of Charles Sanders Pierce,’ he is able to conclude that ‘so revised and regrounded, that theory offers the best applied logic for doing theology’ that he has so far found.

Guglielmi, Giuseppi. La sfida di dirigere se stessi. La nozione di soggetto esistenziale e la sua valenza fondazionale in teologia secondo Bernard Lonergan. Trapani: Il Pozzo di Giacobbe, 2008. (Previously listed as a dissertation. See LSN 28/1 [2007] 6.)

Guglielmi, Giuseppe. 'Mediata immediatezza. La mistica secondo Bernard Lonergan.' Mysterion 1 (2008) 43-63.

‘In this article, I deal with the mysticism according B. Lonergan. His notion of ‘mediating immediacy,’ clarifies the difference between the realm of mysticism and other realms of meaning. It also sheds light on the development of consciousness in both the directions (from below upwards and from above downwards). Complete article available at http://www.mysterion.it.

Haughey, John C. ‘Lonergan’s Jaw.’ In Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner [For full bibliographic information for this title, see LSN 28/4 (2007)1-2.] 70-79, 203-204.

The title alludes to a claimed discovery that ‘a mutation of the myosin gene occurred in a portion of the ape population about 2.4 million years ago,’ that ‘caused muscle tissue in these chimpanzees to contract, which lead [sic] to weaker jaws and much larger brains.’ Claimed discoveries such as these confirm for Haughey the value of the world-view of emergent probability that Lonergan was intent on developing. ‘In contrast to the largely prerevolutionary worldview that Lonergan grew up with, his emergent probability worldview is a heuristic, cognitive device that orients the knower to a known that is also admittedly still largely and unknown.’ Further, ‘[w]e have the ongoing need to eke out what is intelligible in our situations and in that of those around us so that with our intelligence we might see how to reduce or undo the absurdity of decline, and have our lives and situations regain the progress that emergent probability augurs.’

Lafontaine, Raymond. ‘Lonergan’s Functional Specialties as a Model for Doctrinal Development: John Courtney Murray and the Second Vatican Council’s Declaration on Religious Freedom.’ Gregorianum 88/4 (2007) 780-805.

‘This article suggests that the definitive character of Murray’s contribution to [the development of the Church’s teaching on religious freedom] is rooted in two core insights, both derived from the writings of Bernard Lonergan. First, Murray’s appropriation of the notion of emergent historical consciousness...as a distinct differentiation within personal, social, and ecclesial consciousness is shown to offer the key to the resolution of the impasse between the conflicting “views” on religious liberty at the Council. Second, Murray’s in-depth historical and theological study of the cluster of issues surrounding religious freedom—before, during, and after the Council—is presented as a concrete instance of Method in Theology’s “eight functional specialties”.’

Morelli, Mark D. At the Threshold of the Halfway House: A Study of Bernard Lonergan's Encounter with John Alexander Stewart. Chestnut Hill, MA: The Lonergan Institute at Boston College, 2007. 262 pp.

The book is available through the Lonergan Institute at BC.

Murray, Elizabeth A. ‘Lonergan and the Key to Philosophy.’ In Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner [For full bibliographic information for this title, see LSN 28/4 (2007) 1-2.] 52-69, 201-203.

The article takes as its starting-point Lonergan’s remark in Insight that the polymorphism of human consciousness is the one and only key to philosophy. This polymorphism of consciousness ‘is found within the realm of interiority through the mode of interiorly differentiated consciousness.’ Further, ‘...to investigate one’s consciousness to uncover the key to philosophy, one must advert to one’s own intentional and self-conscious acts.’ This is a necessary condition for self-appropriation. But self-appropriation also ‘involves the identification of distinct acts, states and drives with the conscious data, the correlation of terms, the testing of hypotheses regarding correlates, ... judgments regarding the nature of conscious intentionality’ and finally ‘the existential task of orienting oneself in light of this self-knowledge.’

Orji, Cyril. ‘Lonergan’s Intellectual Honesty and Religious Commitment.’ Toronto Journal of Theology 23/2 (2007) 147-60.

‘I wish to revisit a question that was posed to Lonergan—whether his allegiance to Thomism predetermined his views on cognitional process. Since this question seems to challenge Lonergan’s intellectual honesty and raise some doubt about the conclusions derived from his method, I shall examine it in the context of a debate on intellectual honesty in which Henry Aiken, William Alston, Richard Niebuhr and Michael Novak participated.’

Savage, Deborah. The Subjective Dimension of Human Work: The Conversion of the Acting Person according to Karol Wojtyla/John Paul II and Bernard Lonergan. (American University Studies Series VII.) Bern and New York: Peter Lang Pub. Inc., 2008.

‘Savage explores the proper framework for understanding the human person in the act of self-transcendence and for apprehending the role that human work may play in living the Christian life. Through a comparative analysis of the anthropological theories of Wojtyla and Lonergan, Savage seeks to establish the philosophical and theological foundations of how one becomes “more of a human being” through the work that one does and how to grasp the process of conversion that is made possible through work.’ (Previously listed in LSN 27/3 [2006] 4 as a dissertation.)

Stagaman, David. ‘Postscript: 1904 Was a Wonderful Year.’ In Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner [For full bibliographic information for this title, see LSN 28/4 (2007) 1-2.] 182-93, 216-218.

The final summing-up chapter of Finding God in All Things. In this postscript, Stagaman ‘looks back on the history of twentieth-century Catholic theology,’ and charts his own absorption of the work of Lonergan, Murray and Rahner. Lonergan is the focus of attention on pp. 184-87.