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Journal articles on the topic 'Lonergan, Bernard'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Shea, William M. "Horizons on Bernard Lonergan." Horizons 15, no. 1 (1988): 77–107. http://dx.doi.org/10.1017/s0360966900038457.

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AbstractBernard Lonergan's importance to Catholic theologians is existential as well as theoretic. For many he bridged the culture and the church. Three of the themes prominent in his recently published A Third Collection exemplify his service to his colleagues: community, history, and praxis. Lonergan shared the burden of alienation of his fellow Catholics from the culture, and in his struggle to understand and change, illuminated a path for them. Recent literature displays his influence: David Tracy's Plurality and Ambiguity, Tad Dunne's Lonergan and Spirituality, Vernon Gregson's Lonergan, Spirituality, and the Meeting of Religions, Hugo Meynell's The Theology of Bernard Lonergan, and the essays in the Festschrift, Religion and Culture: Essays in Honor of Bernard Lonergan.

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2

Roy, Louis. "RELIGIOUS EXPERIENCE ACCORDING TO BERNARD LONERGAN." Síntese: Revista de Filosofia 38, no. 122 (2012): 381. http://dx.doi.org/10.20911/21769389v38n122p381-398/2011.

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Abstract: This article purports to introduce readers to Bernard Lonergan’s understanding of religious experience. It contrasts the emphasis placed on doctrine by ancient Christian doctors during premodern times, with a typically modern way of putting a stress on religious experience. It describes Lonergan’s view of human intentionality. It explains what he calls ‘realms of meaning.’ It explicates the interrelations between the several components of religious experience. Lastly it characterizes Lonergan’s project as an integration of faith and reason.Resumo: Este artigo pretende introduzir os leitores na compreensão da experiência religiosa proposta por Bernard Lonergan. O texto contrapõe a ênfase posta na doutrina pelos antigos doutores cristãos ao longo da época pré-moderna com a maneira tipicamente moderna de acentuar a experiência religiosa, abordando os seguintes tópicos: (1) a concepção de Lonergan da intencionalidade humana; (2) a noção do que ele chama de “reinos de significado”; (3) as interrelações entre os diversos componentes da experiência religiosa; (4) finalmente, a caracterização do projeto de Lonergan de uma integração de fé e razão.

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Fitzpatrick, Joseph. "Bernard Lonergan." Lonergan Workshop 17 (2002): 85–94. http://dx.doi.org/10.5840/lw2002176.

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4

Rixon, Gordon A. "Dwelling on the Way: Pope Francis and Bernard Lonergan on Discernment." Irish Theological Quarterly 84, no. 3 (2019): 305–18. http://dx.doi.org/10.1177/0021140019849423.

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This essay draws on the Jesuit philosopher and theologian Bernard Lonergan to elucidate the way of discernment described in the writings of Pope Francis. After a reflection on the ‘First Principle and Foundation’ meditation of the Ignatian spiritual exercises highlights the Jesuit heritage shared by Francis and Lonergan, the way of discernment is located within Lonergan’s account of a contemporary cosmology. A discussion of Lonergan’s notions of affectivity, value, and deliberative judgment then illumines the challenge of practicing discernment in the context of cultural diversity. Finally, a brief review of the contributions of Patrick Byrne and Robert Doran clarifies the historical unfolding of the way of discernment.

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5

Helminiak, Daniel A., and Barnet D. Feingold. "Being Authentic about Authenticity: Opportunities, Requirements, Applications, and a Progress Report on Measurement of a Key Lonerganian Notion." Studies in Religion/Sciences Religieuses 40, no. 4 (2011): 535–53. http://dx.doi.org/10.1177/0008429811425636.

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Bernard Lonergan has called for a methodical theology that differentiates those aspects of religion that are humanistic from those that are strictly theological, distinguishing social-science and denominational realms of inquiry. We believe that Lonergan’s notion of human authenticity is pivotal for the humanistic or social-science dimension. Hence, focusing on authenticity, we call for application of Lonergan’s thought beyond strictly theological topics, and we elaborate how social science could effectively deal with aspects of beliefs, ethics, and psychological and spiritual health, traditionally taken to be religious. Finally, we report on a project to operationalize authenticity—that is, to construct a psychometrically sophisticated questionnaire—as a means of making Lonergan’s thought accessible and useful to social-science practitioners and researchers. Bernard Lonergan a fait appel à une théologie méthodique qui différencie ces aspects de religion qui sont humanistes de ceux qui sont strictement théologiques, distinguant les secteurs d’enquêtes propres aux sciences sociales et confessionnelles. Nous croyons que la notion de Lonergan de ‘l’authenticité humaine’ est centrale aux dimensions humanistes ainsi qu’à celles des sciences sociales. De là, concentrant sur ‘l’authenticité’, nous faisons appel à l’application de la pensée de Lonergan au-delà des sujets strictement théologiques; et nous développons l’idée suivante: à savoir, comment les sciences sociales pourraient effectivement traiter des aspects de doctrine et d’éthique ainsi que ceux de santé psychologique et spirituelle—aspects qui traditionnellement ont été réservés exclusivement au domaine des réalités religieuses. Finalement, nous décrivons un projet qui met en pratique le concept de ‘l’authenticité humaine’ de Lonergan—c’est-à-dire, la construction d’un questionnaire scientifique à base de psychométrie à but de rendre la pensée de Lonergan accessible et utile aux praticien(ne)s et chargé(e)s de recherche en sciences sociales.1

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6

Hohman, Benjamin. "Gender and Metaphysics: Judith Butler and Bernard Lonergan in Conversation." Theological Studies 81, no. 1 (2020): 111–31. http://dx.doi.org/10.1177/0040563920904069.

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There has long been a mutual distrust between gender theory and Catholic metaphysics. However, this article argues that at least one significant figure in gender studies, Judith Butler, has been broadly misunderstood by many Catholic thinkers. Bringing Butler into dialogue with Bernard Lonergan, this article proposes to show (1) that Butler’s critiques reveal certain influential strands of Catholic theology as metaphysically untenable, (2) that Lonergan’s metaphysics evades Butler’s critiques, and (3) that there is a complementarity between Butler and Lonergan’s approaches and their aims. The final section of the article offers some foundational principles from Lonergan’s metaphysics for framing ongoing dialogue.

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7

Barter Moulaison, Jane. "Missteps on The Way to Nicea: A critical reading of Lonergan's theory of the development of Nicene doctrine." Studies in Religion/Sciences Religieuses 38, no. 1 (2009): 51–69. http://dx.doi.org/10.1177/000842980903800103.

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This article explores the foundational assumptions which govern Bernard Lonergan's reading of the ante-Nicene Fathers and the development of doctrine on "the way to Nicea." In contrast to Lonergan, I examine an alternative and non-foundationalist position on the Nicene Creed and its development by considering the approach offered by postliberal theologian, George Lindbeck. This article engages Lindbeck's famous regulative theory of doctrine therapeutically against the position of Lonergan. In so doing, I hope to point out not only the shortcomings of Lonergan's approach, but also the abiding ecumenical promise of George Lindbeck's study of doctrine, not only as it describes its "nature," but also, the "development" and normativity of trinitarian doctrine.

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8

Meynell, Hugo. "Bernard Lonergan and Education." Paideusis 7, no. 1 (2020): 3–13. http://dx.doi.org/10.7202/1073284ar.

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9

Rixon, Gordon. "Bernard Lonergan and Mysticism." Theological Studies 62, no. 3 (2001): 479–97. http://dx.doi.org/10.1177/004056390106200302.

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10

Kanaris, Jim. "Bernard Lonergan, SJ (1904–84): A Theologian of Change and Judgment." Theology Today 62, no. 3 (2005): 330–41. http://dx.doi.org/10.1177/004057360506200304.

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At least two elements pervade Lonergan's contribution to theology: a faith-based desire for religious “orthodoxy” and an indefatigable desire for “understanding.” This concern receives distinctively new form in Lonergan, being forged against a background of competing voices whose mastery over belief and thought stultifies faith and restrains insight. The article investigates this dynamic in three basic parts: Lonergan's contribution to the distillation of the Catholic “orthodoxy” upon which he was reared; the conscious operation of “judgment,” which earmarks Lonergan's revalorization of orthodoxy as against the fundamental failure he saw in reactionary thinking to Catholicism; and a brief illustration of how these elements correlate in Lonergan's Christology.

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11

Ormerod, Neil J. "Two Points or Four?—Rahner and Lonergan on Trinity, Incarnation, Grace, and Beatific Vision." Theological Studies 68, no. 3 (2007): 661–73. http://dx.doi.org/10.1177/004056390706800309.

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In response to a recent article by Robert Doran, this article compares and contrasts the systematic coherence of Karl Rahner and Bernard Lonergan—how they interrelate the divine mysteries of the Trinity, incarnation, grace, and beatific vision. It argues that on all grounds Lonergan's position provides a more satisfying response to relating these mysteries to one another than does Rahner's. It also examines the possible origins of Lonergan's four-point hypothesis.

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Rodrigues, Luís Miguel Figueiredo. "As mídias e as mediações da experiência religiosa." Revista Eclesiástica Brasileira 80, no. 315 (2020): 28. http://dx.doi.org/10.29386/reb.v80i315.2020.

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Este artigo discute a possibilidade de as mídias digitais poderem mediar também a experiência religiosas, estando, assim, ao serviço da evangelização. Segue de perto o pensamento de Bernard Lonergan para, em articulação com a cultura digital, se perceber como a autotranscedênciado sujeito pode ocorrer na sociedade rede (Manuel Castells) e no espaço do saber (Pierre Lévy).Abstract: This paper examines the possibility that digital media may also mediate religious experience, at the service of evangelization. It closely follows the thinking of Bernard Lonergan to, in articulation with the digital culture, to perceive how the self-transcendence of the subject can occur in the network society (Manuel Castells) and in the space of knowledge (Pierre Lévy).Keywords: Digital media; Bernard Lonergan; Self-transcendence; Evangelization.

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13

Haughey, John C. "The Charism of Bernard Lonergan." Lonergan Review 3, no. 1 (2011): 13–32. http://dx.doi.org/10.5840/lonerganreview2011312.

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14

Foshay, Toby. "Bernard Lonergan and James Joyce." Lonergan Workshop 6 (1986): 109–25. http://dx.doi.org/10.5840/lw198664.

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Rixon, Gordon. "Bernard Lonergan to Thomas O'Malley." Method 20, no. 1 (2002): 77–86. http://dx.doi.org/10.5840/method20022019.

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Allen, Jeffrey A. "Ernest Becker and Bernard Lonergan." Method 4, no. 2 (2013): 1–15. http://dx.doi.org/10.5840/method2013421.

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Ormerod, Neil. "The Quest for the Historical Jesus as an Experiment in Theological Method: A Lonerganian Perspective." Irish Theological Quarterly 85, no. 4 (2020): 389–404. http://dx.doi.org/10.1177/0021140020948378.

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Bernard Lonergan developed his theological method as a response to the need to integrate historical studies into theological method. While his method is derived from his transcendental method, this paper argues that the last three centuries of the quest for the historical Jesus provide a test case against which to test Lonergan’s method. While critical historical method corresponds (more or less) to Lonergan’s first three functional specialties (research, interpretation, and history), the dynamics of the quest itself point to the need for dialectics and foundations while raising the question of doctrine. In this way the quest provides some empirical verification for Lonergan’s method.

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Henriques, Mendo Castro. "Bernard Lonergan e a Probabilidade Emergente." Revista Portuguesa de Filosofia 76, no. 4 (2021): 1727–42. http://dx.doi.org/10.17990/rpf/2020_76_4_1727.

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In Insight, an essay on human understanding, (1957, 1st edition) Lonergan presents a heuristic model of emerging probability in order to define, explain and extract norms from the dynamism common to all nature, including human nature, a dynamism that mirrors the reality of intellection. Continuity between different levels of nature discloses a directed, upward, but indeterminate dynamism of the emerging generalized probability. In addition to the ethical consequences that he elaborates, Lonergan remains in an open hermeneutic framework, beyond being proportionate to discursive reason; he opens the way for a surprising final manifestation of this universal dynamism through what he calls transcendent conjugated forms of generalized probability emerging – faith, hope and charity – that are proposed to human freedom.

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Martini, Cardinal Carlo Maria. "Bernard Lonergan at the Service of the Church." Theological Studies 66, no. 3 (2005): 517–26. http://dx.doi.org/10.1177/004056390506600302.

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[Cardinal Martini, archbishop emeritus of Milan, and currently scholar in residence in Jerusalem, delivered this inaugural address on November 17, 2004, during a three-day international congress held at the Gregorian University on the occasion of the 100th anniversary of the birth of the Canadian Jesuit Bernard J. F. Lonergan (1904–1984). The congress explored the contribution of Lonergan to Christian theology and, in particular, his proposal for a new methodology capable of assuring the internal unity of theology as well as fostering its many integrations with the natural and human sciences, historical research, philosophical reflection, and other types of knowing. Cardinal Martini in his lecture brought out the person of Lonergan as well as his ecclesial and cultural significance.]

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Lonergan, Bernard. "Bernard Lonergan on Being in Love." Lonergan Review 8 (2017): 154. http://dx.doi.org/10.5840/lonerganreview2017812.

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De Neeve, Eileen. "The Third World and Bernard Lonergan." Method 8, no. 1 (1990): 89–93. http://dx.doi.org/10.5840/method19908110.

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Ormerod, Neil. "The Incarnate Word Bernard J.F. Lonergan." Pacifica: Australasian Theological Studies 28, no. 3 (2015): 311–13. http://dx.doi.org/10.1177/1030570x16682528.

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23

Pampaloni, Massimo. "O DESEJO NATURAL DE VER A DEUS UMA QUESTÃO CLÁSSICA EM BERNARD LONERGAN." Perspectiva Teológica 45, no. 127 (2014): 339. http://dx.doi.org/10.20911/21768757v45n127p339/2013.

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Este artigo reflete sobre a resposta apresentada por Bernard Lonergan quanto ao desejo natural pela visão beatífica, uma questão clássica da teologia. Compõe-se de três seções. A primeira fornece uma breve história da questão. Na segunda, o autor considera a resposta dada por Lonergan durante o primeiro período de seu magistério, nos anos 50. A resposta é articulada no contexto da Escolástica tradicional, mas já integra algumas importantes correções de perspectiva, especialmente no que se refere à introdução do conceito de finalidade vertical. Na terceira seção, o autor considera a resposta de Lonergan após sua transição da capacidade psicológica para as operações da consciência intencional, as quais permitiram que ele realinhasse toda a questão com sua resposta original.ABSTRACT: This paper studies the answer proposed by Bernard Lonergan, with regard to a classic issue of theology, namely, the natural desire for the beatific vision. The paper is divided into three sections. The first section provides a brief history of the issue. In the second part, the author considers the answer given by Lonergan during the first period of his teaching in the 1950s. The response is articulated within the traditional Scholastic setting, but already with some important perspective corrections, especially with the introduction of the concept of vertical finality. In the third section of this paper, the author addresses the answer given by Lonergan after his transition from the psycholocal faculty to the operations of intentional consciousness, which allowed him to realign the whole question with his original response.

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Gutiérrez Lozano, Carlos. "Francisco Vicente Galán Veléz. Una metafísica para tiempos posmetafísicos. La propuesta de Bernard Lonergan de una metametodología." Tópicos, Revista de Filosofía, no. 53 (July 1, 2017): 457. http://dx.doi.org/10.21555/top.v0i53.808.

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Maillet, Gregory. ""Fidelity to the Word ": Lonerganian Conversion Through Shakespeare's The Winter's Tale and Dante's Purgatorio." Religion and the Arts 10, no. 2 (2006): 219–43. http://dx.doi.org/10.1163/156852906777977806.

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AbstractAmong the many elements in the thought of Bernard Lonergan, a twentieth-century Canadian Jesuit philosopher and theologian, one of the most important is his theory of authentic conversion. Lonergan himself subdivided this topic into intellectual, moral, and religious conversion, but his writings on the arts may also justify a further category, aesthetic conversion. The present essay demonstrates that all four elements of Lonerganian conversion, in diverse ways and in varying degrees, can be explored through the study of two classic works of literature: Shakespeare's The Winter's Tale and Dante's Purgatorio. Not only do the major characters in these texts undergo transformations, or conversions, that can be illuminated through Lonergan's concepts but, moreover, both texts as a whole use complex aesthetic methods to attempt a similar transformation in their readers. As such, from a Lonerganian standpoint, these works of literature both illuminate the meaning of authentic conversion and seek to enact its effects.

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Briola, Lucas. "Praise Rather Than Solving Problems: Understanding the Doxological Turn of Laudato Si’ through Lonergan." Theological Studies 81, no. 3 (2020): 693–716. http://dx.doi.org/10.1177/0040563920956990.

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This article employs the thought of Bernard Lonergan to understand the significance of Pope Francis’s doxological and eucharistic emphases in Laudato Si’. By drawing parallels between Lonergan’s identification of “general bias” (along with the “longer cycle of decline”) and Francis’s identification of the “technocratic paradigm” (along with its “ironclad logic”), the article shows why Francis makes doxology and the Eucharist central for the care of our common home and the implementation of an integral ecology that answers the cries of the earth and the poor. This conversation illustrates the radical, while pastorally focused, character of ecclesial mission outlined by Francis in Laudato Si’.

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Bernier, Jonathan. "A Response to Porter and Pitts’ ‘Wright’s Critical Realism in Context’." Journal for the Study of the Historical Jesus 14, no. 2 (2016): 186–93. http://dx.doi.org/10.1163/17455197-01402006.

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In The Journal for the Study of the Historical Jesus 13 (2015) Stanley Porter and Andrew Pitts contributed an article in which they sought to situate N.T. Wright’s critical realism in its philosophical context. Although they correctly identify the philosophical context for this critical realism as the work of Bernard Lonergan, particularly as mediated for New Testament studies by Ben F. Meyer, this response will argue that they fail to adequately address the Lonerganian context. Reasons will be identified for this failure. An effort to better, albeit succinctly, present the rudiments of Lonergan’s critical realism will round out the article.

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Doran, Robert M. "Early Metaphysical Essays by Bernard Lonergan, S.J." Method: Journal of Lonergan Studies 32, no. 1 (2018): 1–45. http://dx.doi.org/10.5840/method2018911.

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Carmody, John. "In Memoriam: Bernard Lonergan and Karl Rahner." Horizons 12, no. 1 (1985): 145–46. http://dx.doi.org/10.1017/s0360966900034368.

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Schweitzer, Don. "The Triune God: Systematics – By Bernard Lonergan." Religious Studies Review 34, no. 1 (2008): 39. http://dx.doi.org/10.1111/j.1748-0922.2008.00241_7.x.

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Wilkins, Jeremy D. "The Triune God: Doctrines by Bernard J. F. Lonergan, The Triune God: Systematics by Bernard J. F. Lonergan." Thomist: A Speculative Quarterly Review 75, no. 3 (2011): 488–92. http://dx.doi.org/10.1353/tho.2011.0031.

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Bracken, Joseph A. "Intentionality Analysis and Intersubjectivity." Horizons 33, no. 2 (2006): 207–20. http://dx.doi.org/10.1017/s036096690000339x.

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ABSTRACTIn Method in Theology Bernard Lonergan acknowledged the reality of intersubjectivity in human life and sought to incorporate it in various ways into his understanding of theological method. Building upon Lonergan's insights, this essay indicates how his three stages of meaning and different realms of meaning can be expanded in terms of the author's Neo-Whiteheadian metaphysics of universal intersubjectivity so as to justify a communal and processive approach to truth and objectivity in human affairs. In this way, Lonergan's transcendental method is clearly vindicated in a Neo-Whiteheadian as well as a Thomistic context and the resulting synthesis of metaphysical perspectives notably strengthens the position of those who advocate discussion and dialogue over the use of force for the resolution of persistent controversial issues.

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Pambrun, James R. "Theology, Science, and Technology: Framing an Encounter in Light of Lonergan and Ricœur." Horizons 42, no. 1 (2015): 96–121. http://dx.doi.org/10.1017/hor.2015.53.

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This article proposes a theological approach to the encounter between theology and the world of science and technology. A suitable locus for encounter is the different partners' shared commitment to the desire to understand. I draw on the work of both Bernard Lonergan and Paul Ricœur to describe understanding as the enactment of a pattern of cognitional operations. However, the theoretical mode of understanding proper to science is distinct from the practical mode of understanding proper to technology. Lonergan's elaboration of the “intellectual” pattern of operations is drawn on to enhance an encounter with science, while Ricœur's elaboration of the “action” pattern is drawn on to enhance an encounter with technology.

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Vasiliev, Aleksey. "Methods of academic theology (pro et contra of Bernard Lonergan)." Issues of Theology 3, no. 2 (2021): 254–66. http://dx.doi.org/10.21638/spbu28.2021.208.

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The article is devoted to the development of special aspects of the methodology of academic theology, determined by the internal methods of Orthodox dogmatic theology. The development of methods of theology is becoming an urgent problem of academic theology in the modern Russian educational space in connection with the approval of the Higher Attestation Commission of the new specialty 26.00.01 “Theology”. Taking into account the specifics of the subject of theology as a new academic discipline, problematic questions remain on the applicability of the research methods of the humanities and natural sciences in it. A separate task is to develop our own method of Orthodox theology. The experience of foreign theology includes not only hermeneutical methods, conditioned by textual research, but also epistemological methods conditioned by the research of the meaning and structure of the theological cognition of reality. The foreign experience contains several developments by authors, one of which is the methodological approach of Bernard Lonergan, described in the work Method in Theology. Lonergan’s method has a neo-Thomistic origin, therefore it is not able to reflect the notion fundamental for Orthodox theology — irreducibility of the hypostatic existence of God and man to the existence of the same entities. This is largely due to the Western problem of the Latin theological inculturation of the Eastern concept of “hypostasis”, created on the basis of Greek-language ancient philosophy. However, the humanitarian potential of Lonergan’s method allows the theologian to systematize and structure the sequence of cognitive operations when performing a wide range of theological studies. The principle of hypostasis, which preserves the fullness of Orthodox theology in academic theology, is followed by the method of antinomination of theological judgments, created by Chalcedonian theology to express the hypostatic unity of incompatible entities.

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Bonsor, Jack A. "Irreducible Pluralism: The Transcendental and Hermeneutical as Theological Options." Horizons 16, no. 2 (1989): 316–28. http://dx.doi.org/10.1017/s0360966900040548.

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AbstractThe transcendental and hermeneutical are two significant approaches to theology within contemporary Catholic thought. Peter Drilling suggests a complementary relationship between these theological perspectives in his proposed dialogue between Bernard Lonergan and Francis Schüssler Fiorenza. Fiorenza's reconstructive hermeneutic, with its emphasis on the outer dimensions of foundational theology, ought to be balanced with Lonergan's emphasis on the inner, the transcendental. In contrast, this essay argues that the transcendental and hermeneutical are alternative rather than complementary theological approaches. They are rooted in contradictory anthropological starting points and cannot be united in an inclusive hybrid. The essay concludes with some comments on the consequent pluralism of contemporary theology.

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Park, Shinyoun, and Kyunha Ku. "Study of Ron-hak-mun through the Mediation Theory of Bernard Lonergan." Studies in Religion(The Journal of the Korean Association for the History of Religions) 80, no. 2 (2020): 9–35. http://dx.doi.org/10.21457/kars.2020.8.80.2.9.

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Meynell, Hugo. "Insight: Collected Works of Bernard Lonergan. Vol. 3 Bernard Lonergan Toronto: University of Toronto Pres, 1992. xxviii + 876 p." Studies in Religion/Sciences Religieuses 22, no. 3 (1993): 397–98. http://dx.doi.org/10.1177/000842989302200331.

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Byrne, Patrick. "ECOLOGY, ECONOMY AND REDEMPTION AS DYNAMIC: THE CONTRIBUTIONS OF JANE JACOBS AND BERNARD LONERGAN." Worldviews: Global Religions, Culture, and Ecology 7, no. 1-2 (2003): 5–26. http://dx.doi.org/10.1163/156853503321916192.

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AbstractBernard Lonergan, S.J. and Jane Jacobs have devoted much of their intellectual careers to thinking out the dynamic natural-human environment. Lonergan and Jacobs worked in very different lines of research - systematic theology and urban economics, respectively. Despite predictable differences in their thought, there are also remarkable commonalities in their analyses. Both thinkers have argued that the same dynamic principles that govern the functioning of natural ecologies are also to be found when human social and economic systems function well, but are absent when human systems go wrong. Both have argued that the violation of principles that pertain to natural ecologies is destructive not only of the natural environment, but of communal and economic well-being as well. Jacobs came to prominence with the 1961 publication of her classic, The Death and Life of Great American Cities. She has since gone on to extend her analysis to the unique characteristics of urban economics in several books and articles. In her most recent book The Nature of Economies (2000), Jacobs draws the results of her previous work on urban economic patterns into a synthesis with recent insights into biological systems. She argues that exactly the same principles (or "processes" as she prefers to call them) that sustain vital, evolving natural ecologies also underpin robust and dynamic economies. Where Jacobs's work gives a richly detailed account of the processes shared alike by natural and human systems, Lonergan developed a parallel, integral account of natural processes, human social and economic organization, and the "economy of salvation." In his classic work, Insight, Lonergan argues that the dynamics of human innovations and self-correction correspond in striking ways to the emergence, growth, development, and decline in the natural order. Unlike natural ecologies, however, the possibilities of genuine social and economic development are distorted, Lonergan argues, by the forces of "bias." In his role of theologian, Lonergan goes on to explore how divine grace heals the distorted dynamics of natural and human ecologies.

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Dahlke, Benjamin. "New Directions for Catholic Theology. Bernard Lonergan’s Move beyond Neo-Scholasticism." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 1 (2019): 108–31. http://dx.doi.org/10.1515/znth-2019-0005.

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Abstract Wie andere aufgeschlossene Fachvertreter seiner Generation hat der kanadische Jesuit Bernard Lonergan (1904–1984) dazu beigetragen, die katholische Theologie umfassend zu erneuern. Angesichts der offenkundigen Grenzen der Neuscholastik, die sich im Laufe des 19. Jahrhunderts als das Modell durchgesetzt hatte, suchte er schon früh nach einer Alternative. Bei aller Skepsis 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.

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40

Ryan, William F. "Lonergan, Bernard. Collected Works of Bernard Lonergariy Vol 10: Topics in Education." Journal of Interdisciplinary Studies 7, no. 1 (1995): 191–92. http://dx.doi.org/10.5840/jis199571/216.

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41

Drilling, Peter J. "The Pyramid or the Raft: Francis Schüssler Fiorenza and Bernard Lonergan in Dialogue about Foundational Theology." Horizons 13, no. 2 (1986): 275–90. http://dx.doi.org/10.1017/s0360966900036331.

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AbstractHow different from each other are transcendental method and reconstructive hermeneutics as approaches to foundational theology? Not so different that there is no room for dialogue between Bernard Lonergan and Francis Schüssler Fiorenza. Some parallel areas of concern which Lonergan and Schüssler Fiorenza develop idiosyncratically include the self-correcting process of learning, the role of faith in foundational theology, the relationship between experience and interpretation, and the specific connection within Christian foundational theology of inferiority with the data on Christianity. Imagining how the authors could be open to each other's theory yields points of complementarity.

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42

Tracy, David W. "Bernard Lonergan and the Return of Ancient Practice." Lonergan Workshop 10 (1994): 319–31. http://dx.doi.org/10.5840/lw19941014.

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43

Liddy, Richard. "What Bernard Lonergan Learned From Suzanne K. Langer." Lonergan Workshop 11 (1995): 53–90. http://dx.doi.org/10.5840/lw1995116.

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44

Doran, Robert M. "Ignatian Themes in the Thought of Bernard Lonergan." Lonergan Workshop 19 (2006): 83–106. http://dx.doi.org/10.5840/lw2006196.

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45

Streeter, Carla Mae. "Reflections: Why Bernard Lonergan Matters for Pastoral People." Method: Journal of Lonergan Studies 30, no. 1 (2016): 81–88. http://dx.doi.org/10.5840/method2016717.

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46

Doran, Robert. "Ignatian Themes in the Thought of Bernard Lonergan." Toronto Journal of Theology 22, no. 1 (2006): 39–54. http://dx.doi.org/10.3138/tjt.22.1.39.

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47

Mudd, Joseph C. "What Might Bernard Lonergan Say to Bruce Morrill?" Theological Studies 75, no. 3 (2014): 613–23. http://dx.doi.org/10.1177/0040563914538729.

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48

Koning, Robin. "Book Review: The Incarnate Word. By Bernard Lonergan." Theological Studies 78, no. 3 (2017): 778. http://dx.doi.org/10.1177/0040563917719018j.

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49

Haughey, John C. "Responsibility for Human Rights: Contributions from Bernard Lonergan." Theological Studies 63, no. 4 (2002): 764–85. http://dx.doi.org/10.1177/004056390206300405.

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[The moral category of human rights has been in jeopardy since the beginning of the UN Declaration of Human Rights (1948) because of an indefiniteness about the complementary category of whose responsibility it is to meet their moral claims. Lonergan's understanding of responsibility is presented here as valuable for supplying this hiatus. Even though he did not directly address the topic of human rights, his understanding of the universal, invariant structures of consciousness, and several of his other ethical insights are analyzed for their value for completing human rights theory.]

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50

Ormerod, Neil. "Charles Taylor and Bernard Lonergan on Natural Theology." Irish Theological Quarterly 74, no. 4 (2009): 419–33. http://dx.doi.org/10.1177/0021140009343368.

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