The following is the paper given at the August, 2013 Fourth International Lonergan Conference in Jerusalem.
Religious
Love
in
Bernard
Lonergan
as
Hermeneutical
and
Transcultural
Carla Mae Streeter,
OP
Aquinas Institute of
Theology
St. Louis, Missouri
USA
Abstract
Does the fact that a scholar is religiously in love have any
impact on interfaith relations? This question lies at the heart of this essay.
Lonergan seems to think so, as indicated in these words:
“In the measure that one’s love of God is complete, then
values are whatever one loves, and evils are whatever one hates…affectivity is
of a single piece. Further developments only fill out previous achievement.” (Method in Theology, London: Darton,
Longman & Todd, 1971:39) In previous work (a 1986 thesis) the hermeneutical
and transcultural aspects of this title were emphasized. In the present essay
religious love will receive the emphasis. The essay will affirm that religious
love does indeed alter cognition, and this change has everything to do with
Lonergan’s inner core and outer manifestations as applied to
interfaith dialogue.
Table of Contents
I.
Religious Love in Bernard Lonergan
A. In
Insight
B. In
Method
C. In
the Later Works
II.
Religious
Love in Lonergan: Anthropological Adequacy
A. Shaping
an Adequate Anthropology
B. When
Charity Becomes the Form of the Virtues
C. Human
Conversion and Theosis
III.
Hermeneutical and Transcultural Implications
A. Religious
Love and Cognition
B. The
Inner Core
C. The
Outer Manifestations
IV.
Conclusion: Impact on Interfaith Dialogue
I.
Religious
Love in Bernard Lonergan
It is well known that Romans 5:5 was an underlying theme in the thought
of Bernard
Lonergan as was his phrase “grasped by religious love.” We understand
that the
Religious love he was referring to was the God who is love. The impact of
this love on
the transformation of the human being that we call conversion presents a
rich field for
exploration. In order to begin this task, we will first sketch what
Lonergan offers on the
subject of religious love as it comes into contact with the human
condition and the
reality that condition creates in culture.
In Insight
The significant references to religious love in Insight can be found in the chapter on
“Special Transcendent Knowledge.” (1992 709ff, 1978 687ff) My reflections below
are taken from that source. Here Lonergan sets the context in which he will
link religious love with the transformation of the human being. He introduces
the notion of new conjugate forms,
and indicates they will influence the human intelligence, will, and sensitivity
as habits. Because the human
intelligence is an “unrestricted potency,” it is open to these habits, he
states. The will is good when it follows the intelligence, and human sensitivity
is “a lower manifold under the higher integration of intellectual and
volitional acts” and can be adapted to those acts.
This discussion takes place in the context of the
problem of evil and its solution. Lonergan insists that the solution to evil
will somehow include the introduction of these conjugate forms and that they
will in some sense be transcendent or supernatural. They will not arise from
nature. These forms will need to deal with human bias. Conjugate forms will
constitute a higher integration of human activity. They will not be imposed,
but will be received willingly by human beings with their consent. This
willingness, he writes, will be some type of charity. It draws the will to the good, and ultimately that good is
God. Charity then is a way of being “in love” with God.
In addition to the charity by which the will is made
good, there will be the hope by which
the will makes the intellect good. The desire to know is spontaneous, operating
prior to our insights, judgments, or decisions. To remain pure, this desire
needs to be indeed unrestricted, reaching beyond empirical science and common
sense. It needs to long for the unrestricted act of understanding which is God.
The conjugate form of willingness that reinforces this pure desire is a
confident hope that God will bring human intelligence into some form of
possession of God’s very self.
Finally, the solution to the problem of evil needs to
involve the human intelligence itself. Hope is the expectation of knowledge,
not its realization. The knowledge we possess will then supply hope with its
object and the will’s charity with its motives.
There is need for a “…universally accessible and
permanently effective manner of pulling men’s minds out of the
counter-positions, of fixing them in the positions, of securing for them
certitude that God exists and that he has provided a solution which they are to
acknowledge and accept.” Now knowledge can be generated immanently, Lonergan suggests, or it can come from being in touch with those whom one knows to
know. This is belief. It is imperative, then to present belief as an
intelligent and reasonable procedure.
In reality there are few items of immanently generated
knowledge that are completely independent of beliefs. Generally, belief implies
“…a sustained collaboration of many instances of rational self-consciousness…”
There is a symbiosis of knowledge and belief. Lonergan then dissects belief
into five clear stages:
1.) Clarify
the source of the belief and the
accuracy of the communication from
the source.
2.) Engage
in a reflective act of understanding that seeks to grasp as virtually unconditioned
the value of accepting a particular proposition.
3.) Arrive
at the consequent judgment of value based on credibility.
4.) Engage
the decision of the will.
5.) Assent
in the act of believing.
The result of
such a process is not knowledge but belief, for it ends in with an assent to a
proposition that could the person could not grasp to be unconditioned by
oneself. This process of belief is from knowledge in one mind to belief in the
same truth in another mind. Returning now to Lonergan’s suggestion of conjugate
forms as vital to the solution to the problem of evil, the knowledge involved
in that solution will be a harmonious continuation of the actual order. But it will involve and new and higher
collaboration. Beyond the collaboration of humans with one another, it will
seek human co-operation with God in solving the problem of human evil. The
solution, in fact, will principally be the work of God. The entry into this
higher form of collaboration will be some species of faith. Faith is the required conjugate form that the solution
brings to the human intellect. This faith will be a transcendent belief,
universally accessible, yet in no way violating the probabilities of the
natural order of the universe. Thus although human beings cannot originate or
preserve the solution to the problem of evil, they nevertheless need to be
intelligent, reasonable, and responsible in entering into it.
Insight then proposes that religious
love, God, will collaborate with human beings to bring about a solution to the
problem of evil. This collaboration will be possible because God will provide
three new conjugate forms, habits offered to human potentiality that will give
the human will, intellect, and sensitivity a new orientation. These conjugate
forms effect a transcendent or supernatural reorientation through charity, hope, and faith thus fully engaging the human in a divinely originated
collaborative solution to the problem of evil.
In Method
With Insight’s introduction of conjugate form
as religious love’s first move to engage a human anthropology purged of bias, Method (1971) will declare in its very
first chapter that the operations of basic transcendental method rest upon “…a
rock on which one can build.” (19) In a footnote on that same page Lonergan
refers to Chapter Four which will uncover “…the more important part of the
rock…” in his treatment of religion and thus the question of God.
Being grasped
by religious love, by God, brings about religious conversion. Lonergan
describes it (240-41) as other worldly falling in love, a total and permanent
self-surrender without conditions, qualifications, reservations. Yet it is such
a surrender as a dynamic state that
becomes the principle of subsequent acts. It manifests itself “…as an undertow
of existential consciousness, as a fated acceptance of a vocation to holiness,
as perhaps and increasing simplicity and passivity in prayer.” Here Lonergan
makes direct reference to the fact that “It is interpreted differently in the
context of different religious traditions.” Elsewhere Lonergan comments that
the experience of the mystery of love and awe is not objectified, remaining as
“…a vector, and undertow, a fateful call to a dreaded holiness.” (113)
Sinfulness can then be described as “…the privation of total loving; as a
radical dimension of lovelessness.” (242-43)
In the Later Works
Second Collection is dated 1974, three
years after Method. In the essay “The
Future of Christianity,” Lonergan refers to the gift of God’s love to us as “…the
crowning point of our self-transcendence.” (153) He goes on to say that it is
not something we achieve; rather it is something we receive, accept, and
ratify. Coming quietly, secretively, we notice it when we notice its fruits in
our lives. It is the human spirit’s profoundest fulfillment, giving us a peace
and a joy that endures despite profound sorrows. Furthermore, religious love
grounds faith. Lonergan writes that being in love with God determines the total
context, and faith is the eye of that love. This love overflows in love of the
neighbor. (154)
Here again there
is reference to other world religions. The gift of God’s love is not restricted
to Christians. (155) What distinguishes
the Christian is not God’s grace, which is shared with others, but the centrality
of Jesus as the mediator of that grace. In particular it is the fact of Jesus’
rising from the dead which Christians offer as the revelation of the destiny of
human beings and we need one another to
come to understand this gift. (156)
II.
Religious Love in Lonergan: Anthropological
Adequacy
Shaping an Adequate Anthropology
With this minimal
sketch, an important question now will be, “What kind of anthropology is
adequate to explore the impact of this religious love on the will,
intelligence, and sensitivity of the human being?”
I propose that it
is the ambiguity of the answer to this question that weakens the theology of
grace as it is addressed in contemporary theology and spirituality. The typical
description of the human as body, mind, and spirit as an example, makes no
reference to human emotion. Thomas Moore’s famous best seller, The Care of the Soul does not define the
soul that is to be cared for. What are the clear dimensions of the human being?
Who are we who are to be “grasped by religious love?”
We are a triple
composite. We are a physical organon
and a human spirit. These spiritual and material components are fused by
psychic energy. In us psychic energy sublates to rational and volitional functions. These
distinguish us from the animal realm. As the form and very union of our material and spiritual components,
psychic energy refers to our soul.
With John of the Cross and others, we understand the human soul to have a lower
and upper set of functions. Its lower functions are psycho-somatic: biological
and psychologically subconscious. Its upper functions are psycho-spiritual:
psychologically conscious, cognitive, volitional, and open to transcendence.
Rather than being a “part” of the human being, the soul is that which unifies
or makes us whole. It integrates our various functional components. We can then
speak of organism, psyche, and spirit and identify functional operations in
each of these dimensions.[1]
The organism is clear to most of us, as its
systems and functions are the field of the medical sciences. Digestive,
reproductive, circulatory, neurological, and respiratory to name just a few,
their functions call upon the skills of our doctors and medical technicians.
The psyche is the focus of the
psychological and psychiatric sciences. This is the realm of image, sensate
memory, imagination, dreams, fantasy, and powerful emotions. Standing with
Lonergan, who distinguishes feeling as more bodily focused, I nevertheless
stand with Aquinas as he, following Aristotle, identifies eleven powerful
psychic motors, or “passions.” With more modern terminology as “spontaneous”
and “considered,” the medieval terms of “concupiscible” and “irascible” take on
clearer meaning. The spontaneous emotions are love and hate, desire and aversion, and joy and sorrow. The
considered emotions are fear and courage,
hope and despair, and anger. The four typically treated in therapy are
“glad, sad, mad, and scared” as the little sing-song diddy goes. The four refer
to joy, sorrow, anger, and fear. Lack of reference to this vital area of the
human being leaves us with a critical area of human experience unaddressed.
The functions of
the human spirit, as Lonergan has
charted them, come into clear relief, and can become part of an intelligent
discussion among natural and social scientists and theologians. Experiential
awareness is psychic energy become conscious. Both the data of sense and the
data of consciousness can now be reflected upon. Questioning for understanding
the data then can be identified. Reaching a judgment of fact regarding the data
can be distinguished. The shift from intelligence to volition happens when the
questions seek value rather than fact, and choice and decision follow. The fact
that the human spirit is open to ultimate reality and meaning is simply a human
fact, unable to be denied by scientist and theologian alike. The question of
who or what that ultimate reality is opens up the realm of religion, and good
scientists will stand at the door and remove their shoes. Theologians will
enter, and kneel down.
An adequate
anthropology is important for interdisciplinary dialogue. If the above sketch
is faulty, then it too needs correction to serve better, for ambiguity about our
humanness is the common foundational reality in which we all stand. We need to
know the territory.
When Charity Becomes the Form of the Virtues
The cardinal moral
or “hinge” virtues that Thomas Aquinas discusses are prudence, justice,
fortitude and temperance. These common human habits are the stuff of good
parenting. “Tommy, wear your sweater; it’s cold outside.” “Play fair, Jimmy,
give others their turn.” “I know you don’t want to go to the dentist, Suzy, but
we’re going to go anyway.” “No, Joey, you can’t have a popsicle now – we’re
going to have supper in ten minutes.” These major human habits are the sources
for other virtues or habits that help us to act in ways distinctly human. Our
sensitivities are engaged, our cognition is influenced, and our choices are
affected. These dimensions of the human have been identified in theology and in
popular spirituality as the memory, the understanding, and the will. Moral
virtue operates or is stunted in its operation whether one is religious or not.
When a person is
religiously in-love, the presence of the Spirit of God permeates the psycho-spiritual
operations of the person. This permeation of grace has a three-fold spectrum we
have named faith, hope, and charity. We have called this presence
“indwelling.” But where the Spirit is, the Father and the Word are also. It is
interesting to note that mystics such as Catherine of Siena relate the three
theological virtues in the soul to each of the persons of the Trinity.[2]
The Father brings to the sensitive psyche an ache, a longing, a desire born of
religious love called hope. The Son’s
gift to the cognitive operations comes as faith,
the knowing born of religious love.
The Spirit floods the will with charity,
active choices born of religious love that give shape to the person’s belief
and hope. The person begins to act because
of the religious love that permeates the intentionality. Some might call
this “getting religion.” Generally it is identified as religious conversion.
I believe this is
what Lonergan means when he writes of conjugate forms. These powers, habits, or
virtues, given to the human being by the very presence of religious love in the
soul, are like divine “plug-ins.” They irradiate the human operations,
providing a divinely sponsored
collaborative solution to the problem of evil.[3]
Charity then
becomes the form of the cardinal virtues and orients them toward the new
relationship that has been forged by religious love. As theological virtue is
directed to the three major dimensions of the human, sensitivity, intelligence,
and will, so the moral virtues, now also raised to refer to the relationship
forged by religious love, will draw the person to repeated choices and activity
in the dimensions of sensitivity, intelligence, and will. All virtue,
theological and moral, manifest at the fourth level of consciousness as decision. But the “stuff” of these
virtures will be the fine-tuned dimensions of human behavior in the ordinary
day-by-day decisions of life.
Justice guides the
will in its choices. Prudence permeates the intelligence in its cognitive
functions. Fortitude and temperance redirect the sensitive psyche, temperance
influencing the spontaneous emotions (love/hate, desire/aversion, joy/sorrow)
and fortitude strengthening the considered emotions (fear/courage,
hope/despair, anger). Theological virtue reorients the person to God, and moral
virtue, now informed by charity, empowers the intentionality to carry through
in the day-to-day living.[4]
Human Conversion and Theosis
Lonergan suggested
four forms of conversion. Robert Doran adds a fifth. To Lonergan we owe a
challenging discussion of religious conversion, which we have sketched above.
In addition there is distinctly Christian religious conversion, explicitly
addressing the central position of the God-man, Jesus. Moral conversion
reorients the person from short term solutions to long term results, from mere
satisfaction to true values.[5]
Intellectual conversion, rather than being a mere change of conceptual
furniture, is simply knowing how one knows and consciously intending its recurrent pattern.
Robert Doran,
after discussion with Lonergan about his neglect of further work on dramatic
bias, took on Lonergan’s challenge to deal with it through psychic conversion.
Dramatic bias or scotosis exerts a
censorship of image, the very root of dynamic questioning for understanding.
Caused by an emotional scarring in the drama of one’s life, certain images are
like hot irons, and the psyche consciously or unconsciously avoids them. This
avoidance can limit the questioning one needs to do for adequate understanding.
The result is bias. Its healing, brought about by therapy or contemplative
prayer often accompanied by tears, is called psychic or affective conversion.
This gives us five
forms of conversion: religious and Christian, moral, psychic, and intellectual.
These forms of conversion describe a turning, a change in consciousness, and
focus our attention on what happens to the human in its functioning. Equally important is the Eastern Orthodox preference
to direct our attention to what happens to human identity.
The Western
Catholic community would do well to incorporate the insights of Eastern
Orthodoxy’s theotic viewpoint.[6]
This viewpoint is eschatological in that it points to the final destiny of the
human being, and it deals with the results
of what Western Catholic call conversion. For the East, the paradigm is the
transfigured and resurrected Christ. The human nature is transformed, indeed deified. No molecule is lost. There is
no pantheism here. The human remains human, but using a more colloquial term,
becomes goddized. Lest we think this
is new age, the mysteries of the transfiguration of Jesus, his resurrection and
ascension, and the assumption of Mary the Mother of Jesus actually celebrate
this reality, as does scripture when we read, “We know not yet what we shall
be.” Science too must ask where human evolution goes next, for who says it is
complete in its present form? Perhaps the intuition of the “trans-human” is
onto something, yet not the grotesque and militaristic form it is presently
taking.
III.
Hermeneutical
and Transcultural Implications
It is clear from
our reflection thus far that the impact of religious love on the human
consciousness has an effect on the person experiencing it. What is even more
significant is the effect it has when this person reads the religious
literature of another tradition, either in one’s own culture or another.
Religious Love and Cognition
When a person is
grasped by the love of God, the power of the Holy Spirit floods the soul. We
have defined that soul in its lower operations as the sensitive psyche that holds in the feeling memory
all the events of life’s drama. In its higher operations we have referred to
Lonergan’s analysis of consciousness as identifying the operations of the human
spirit: attentiveness to data,
inquiry through questions for understanding, judgments of fact, and finally
judgments of value which prompt decisions. We can identify the first three
conscious operations as cognitive and the fourth as volitional.
When the love of
God floods the heart, we esperience the influence of the theological virtues:
hope in the sensitive psyche, faith in the cognition, and charity in the
will. All will manifest in behavior, for
virtue becomes evident in action. I suggest that the charity, when it becomes
the form of the moral virtues of prudence, justice, fortitude and temperance,
then becomes a type of “lens” through which the cognition gazes as it engages
the written texts of others who are also religiously in-love. For such a person
the interpretation that is the task of hermeneutics is influenced by charity in
a way that is not the same for one not religiously
in-love. Charity, as the human acting out of religious love, becomes a
hermeneutical tool to understand the text of another like oneself, one who is
religiously in-love. This is possible, I believe, even if there is no
acceptance of the significant beliefs
of the other tradition or the values of the culture in which it functions.
Lonergan clarifies this by distinguishing between the inner core and the outer
manifestation.of a religious tradition. It is the inner core alone that is transcultural.[7]
The Inner Core
What Lonergan
calls the inner core consists of a human and a divine element. The human
element is the recurrent pattern of consciousness in the desire to know. The
divine element is religious love being poured out into the human heart.
It is not
difficult to agree that the human consciousness works the pattern of its
inquiry no matter in what culture or religious tradition it operates. What is
more difficult to distinguish is the conscious operation itself from the judgments of value reached by the person
in the tradition. To have faith in the mystery of the Holy as it has grasped
you is one thing. What your beliefs
are regarding the holy is quite another. Religious experience is common,
although many will not, or do not know how, to speak of it to others.
Articulating what it means in terms of that tradition will require that one
will need to attend to the data experienced, question it for understanding,
reach a judgment of fact concerning the truth of it, and arrive at a judgment
of its value as a belief. This is a decision, and bias can play its part in
causing the judgment of fact to be rash with its consequent judgment of value
also to be rash. A word needs to be said here about the biases that can distort
this process.
Dramatic bias can abort the very images
that need to be present to allow for possible new notions, insights, ideas, and
concepts. Memories of injury, brutality, injustice, and hatred can callous the
psyche with scotosis, the often
unconscious censorship that cripples the process from the start. If the
imagination cannot allow certain images to be considered, the questioning
process will be selective or biased from the start.
The second level
of consciousness, questioning for understanding, can become biased in three
ways. Individual egoism has no use
for information that does not fit its criteria. Its partial understanding is
closed to what others might offer. This may come from fear. “If I listen to
you, I might have to change my thinking.” Group
egoism is the same blockage become corporate. “Our way is the only way. We
are number one…our nation, our race, our sex, our church, our business…” Group
egoism is the dis-ease of prejudice. Again, it can come from fear, the fear of
expansion, new insights, new challenges. Finally, there is what Lonergan calls general or theoretic bias. The motto of
this mindset is “We have always done it this way.” It shows itself in an
intelligence that is settled in its comfort zone of common sense. It can be
blatantly anti-intellectual, resisting the intellectual vigor needed to create
new possibilities.[8]
Because of the
ever-present threat of these biases, the religious person needs to be
constantly on guard for them, for they can distort the process of seeking the
truth. They can also convince the seeker that certitude has been reached in
religious matters and the search has ended.
The inner core
alone, the fact of the pattern of consciousness and the grasp of religious
love, is transcultural. But what about its outer manifestation?
The Outer Manifestation
The explicit
formulation of what the inner core experiences is historically conditioned.[9]
It is not transcultural. Outer manifestations can be “…corrected, modified,
complemented…” and I would like to add expanded. What is transcultural is the
reality to which these outer manifestations refer: the experience of the human
process of truth-seeking and the experience of being grasped by religious love.
The outer
manifestations of religious traditions can be described in terms of what
religion is, a system of creedal beliefs, moral directives, and forms of
worship. All three of these need to be ready to be ready to be corrected,
modified, complemented, and expanded, for they are the result the work of the
inner core, the recurrent pattern of consciousness grasped by religious love.
This does not mean
creedal beliefs will be abandoned or compromised. But it may mean they will be
worded and explained in a way not heard before. Moral directives will not cease
to be guidelines for the faithful life, but they may be expanded by a
compassion not possible in former times. Worship will not cease to identify a
particular religious tradition, but it may move its participants from rote and
tired expressions to those that challenge a people to live by the songs they
sing or by the postures they assume.
Conclusion: Impact on Interfaith Dialogue
The purpose of
this paper has been to query into religious love as Bernard Lonergan presents
it, to ask whether it has any influence on the hermeneutic we bring to the
texts of other religious traditions in other cultures. The answer from our
exploration is a definite yes. Drawing mainly from Lonergan, but with help from
Aquinas and others, we can sketch this influence.
From Lonergan’s
writings we gain the clarity that the religious love we are speaking of is the
very nature of who God is. When grasped by this love, the soul (psyche and
human spirit) are permeated by a Trinitarian indwelling. The divine Guest
brings three gifts. Lonergan calls faith, hope, and charity conjugate forms, a
divinely sponsored collaborative solution to the problem of human evil. As
charity floods the will, it becomes the form of the moral virtues of prudence,
justice, fortitude and temperance by which we live our human lives.
If our
anthropology is adequate, and we have suggested that organism, psyche, and
spirit as a framework address the major dimensions of the human being, then the
presence of hope in the sensitive psyche, faith in the intelligence, and
charity in the will begin to effect a transformation unto a godliness that is
the destiny of every human being.
The permeation of
the intelligence by religious love creates a state in which all intellectual
activity, including the interpretation that is the hermeneutical task, is
influenced by that religious love. The “lens” this love provides allows the
religiously converted person to detect this love operating in a context other
than its own. Love bridges the interfaith divide at the level of the inner
core, while dialogue remains keenly aware of the creedal, moral, and worship
differences of the outer manifestation of those traditions. Religious love in
Bernard Lonergan is hermeneutical and transcultural.
Bibliography
Catherine
of Siena The Dialogue. Suzanne Noffke, trans. New York Ramsey Toronto:
Paulist Press, 1980.
Helminiak, Daniel A. Religion and the Human Sciences: An Approach
via Spirituality. New York: SUNY, 1998.
Lonergan, Bernard. Insight: A Study of Human Understanding.
Frederick E. Crowe and Robert M. Doran, eds. Toronto Buffalo London: University
of Toronto Press, 1992.
----- Collection: Papers by Bernard Lonergan. Frederick E. Crowe and
Robert M. Doran, eds. Toronto: University of Toronto Press, 1988 (1967).
----- Second Collection: Papers by Bernard J.F. Lonergan, S.J. William F. J. Ryan and Bernard J. Tyrrell,
eds. London: Darton, Longman & Todd, 1974.
----- A Third Collection: Papers by Bernard J.F. Lonergan, S.J. Frederick E. Crowe, ed.
New York/Mahwah:
Paulist Press, London: Geoffrey Chapman, 1985.
----- Method in Theology. London: Darton,
Longman & Todd, 1971.
Streeter, Carla Mae. “Organism,
Psyche, and Spirit – Some Clarifications: Toward an Anthropological Framework
for Working with the Neuro-Psycho Sciences,” Advances in Neuroscience: Social, Moral, Philosophical and Theological
Implications. St. Louis, MO: ITEST Faith/Science Press, 2002.
----- “Technology and Human
Becoming: The Virtual and the Virtuous,” Computers,
Artificial Intelligence, Virtual Reality: Social, Moral, Philosophical and
Theological Implications. St. Louis, MO: ITEST Faith/Science Press, 2004.
----- Foundations of Spirituality – A Systematic Approach: The Human and the
Holy. Collegeville, MN: Liturgical Press, 2012.
[1]
See Carla Mae Streeter, OP, “Organism, Psyche, and Spirit – Some
Clarifications: Toward an Anthropological Framework for Working with the
Neuro-Psycho-Sciences,” Advances in
Neuroscience: Social, Moral, Philosophical and Theological Implications. St.
Louis: ITEST Faith/Science Press, 2003: 51-71.
[2]
See Catherine of Siena the Dialogue, translated
by Suzanne Noffke, OP. New York, Ramsey, Toronto: Paulist Press, 1980: 108,
180-181.
[3]
See Insight (1972) 750, (1953)
729-30. Love in Lonergan’s “Finality, Love, and Marriage” also invites
revisiting.
[4]
See Carla Mae Streeter, The Foundations
of Spiritualtiy – A Systematic Approach: The Human and the Holy. Collegeville:
Liturgical Press, 2012: 72-94.
[5] Method 240. See the index under
Conversion for more references, for intellectual conversion as well.
[6]
This viewpoint is introduced in the context of other philosophical viewpoints
by Daniel A. Helminiak in Religion and
the Human Sciences: An Approach via Spirituality. New York: SUNY,
1998:123ff.
[7] Method 282ff discusses this and includes
a reference to Rom. 5:5, God’ love poured out into our hearts.
[8]
See the index of Insight for the
discussion of each of these biases.
[9] Method 283 clearly distinguishes the
inner core from the outer manifestations in terms of general and special
categories which have been omitted in this essay due to space. The reader is
encourage to explore this primary source.
