The paper shares the principal emphases to date in an attempt to begin a contemporary systematic theology and invites the collaboration of others in the development of that theology. Lonergan’s understanding of systematics as the imperfect and analogical understanding of the mysteries of faith is adopted from the outset, but so is his insistence (1) that a contemporary systematic theology must be grounded in interiorly and religiously differentiated consciousnessand (2) that such a theology will be a theology of history. The (...) dogmatic-theological context of such a development is found in a hypothesis that links the four relations in the Trinity to four distinct created supernatural participations and imitations. A brief outline of the author’s work on the theology of history is presented, and then central elements in the ‘four-point hypothesis’ are discussed, especially the relation between sanctifying grace and charity. Thepaper concludes with a suggestion regarding the theological importance of the mimetic theory of René Girard. (shrink)

Some have taken Bernard Lonergan's statements about the differences between the presentation of decision in Insight and the chapter on the human good in Method in Theologyto mean that chapter 18 of Insight is to be discarded in favor of chapter 2 of Method. The paper argues that there is a validity to both presentations, a validity that corresponds to the third and second modes of making an election in the Spiritual Exercises of St Ignatius. A concluding suggestions relates the (...) second mode of election and Method's presentation of decision to René Girard's mimetic theory. (shrink)

Many of the elements of the problem of implementation have been assembled in Philip McShane’s paper and addressed in his life’s work to date. The dimension to which I wish to contribute is the need to lift the chapter on Systematics in Method in Theology out of its tired and minimalist context into the context that Lonergan seems to have had in mind when, at the time of the breakthrough to functional specialization, what eventually was called Systematics was named ‘Explanation’ (...) and its mediated object was said to be Geschichte. At that point Lonergan had in mind, I submit, not simply summing up and integrating the dogmatico-theological context – and even that task does not emerge clearly in Method’s chapter – but also advancing that context, in fact catapulting it into the third stage of meaning and onto the plateau where a normative source of meaning has been articulated that, while remaining normative, pays full recognition to historical mindedness. (shrink)

The paper appeals to Rene Girard for help in specifying what might be meant by four categories suggested by Bernard Lonergan: (1) a sacralization to be dropped and (2) a sacralization to be fostered; (3) a secularization to be welcomed and (4) a secularization to be resisted. The key text that is analyzed with Girard's help is Lonergan's paper "Sacralization and Secularization," where these cateories are introduced. Key to the discrimination of the sacred is the Law of the Cross, which (...) is here amplified by Guard's analysis of the single victim mechanism and its reversal, as these are definitively revealed in the passion, death, and resurrection of Jesus. But key to the discrimination of the secular are Lonergan's transcendental precepts, which are a specification of nature as a genuine category, one that would enhance Girard's mimetic theory. Lonergan and Girard are judged to be complementary and mutually supportive. /// O presente artigo busca auxílio na obra de René Girard em ordem a especificar o possível significado de quatro categorias sugeridas por Bernard Lonergan: (1) uma sacralização a ser rejeitada e (2) uma sacralização a ser promovida; (3) uma secularização a ser acolhida e (4) uma secularização que deve ser resistida. O textochave a ser analisado com a ajuda de Girard é o artigo de Lonergan "Sacralização e Secularização", no qual estas quatro categorias são introduzidas. A chave para o discernimento do Sagrado é a Lei da Cruz, a qual neste artigo é amplificada mediante a análise girardiana do mecanismo victimário e da sua superação, tal como eles são definitivamente revelados na paixão, morte e ressurreição de Jesus. Mas a chave para o discernimento do secular encontra-se nos preceitos transcendentais de Lonergan, os quais são uma especificação da natureza como categoria genuína, uma que é capaz de aprofundar a teoria mimética girardiana. Em suma, o artigo mostra de que modo Lonergan e Girard devem ser considerados complementares e suportadores um do outro. (shrink)