By Frederick E. Crowe
First released in 1989, Appropriating the Lonergan notion is an exploration and growth of Bernard Lonergan's specific achievements as a theologian and thinker via the world's optimum specialist on his writings, Frederick E. Crowe.Comprising twenty-two essays, this quantity is split into precise elements. The 9 essays that represent the 1st a part of the publication are interested in Crowe's research of the that means and heritage of Lonergan's personal writings. the remainder 13 papers challenge Crowe's growth of Lonergan's claims by way of inventively constructing and utilizing them to his personal scholarly endeavours. a wide selection of issues is explored during this assortment, from Lonergan's early educational occupation and the evolution of his thought of God, to the dynamic of ecclesial studying and the missions of the Trinity. referred to as through one critic 'a most suitable monument to its author's knowledge, humanity, scholarship and reliable sense,' this vintage paintings presents sharp insights into the paintings of a profound thinker and theologian.
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Extra info for Appropriating the Lonergan Idea
Despite the difficulty of the question there is no need here of the attempts to make a mystique of communication. Educators may present the child with a graduated set of volumes leading from picture-books to the Summa tkeolqgiae, but basically they are doing nothing that his primitive environment does not do. Instead of the blue sky and rustling leaves and running water they are presenting him with much less interesting sets of inkmarks on paper. What they count on is the inner reaction which can be exploited to provoke a further reaction, and so on in a strategic series which does not allow reactions to be wasted in isolated futility.
See Bernard Lonergan, De deo trino (Rome: Gregorian University, 1964), vol. 2, pp. 42-47, for this idea and its elaboration; also vol. i, pp. 88—91. NEITHER JEW NOR GREEK 35 to common modes of operation, seeing men everywhere using their legs for locomotion, their hands for guiding tools in doing and making, their vocal apparatus for speaking. On the other hand, whatever pertains to the cultural exists in the widest variety, beginning with the very words we use to describe our common experiences: "hot," "chaud" etc.
Fr. Lonergan has taken Aristotle's two basic questions, an sit and quid sit, linked them sharply to the duae opemtiones intellectus of St. J Presented with data, man wonders, looks for meaning, asks quid sit* The answer is formulated in a theory, a hypothesis. ," an sit* The hypothesis must be tested by verifying its implications. 2 Hence the references, over and over again, both to "the obscurantism that arbitrarily brushes questions 1. Auditors of his seminar}' lectures will remember remarks like, "Suntne quaestiones?