By Jim Kanaris
Explicates the philosophy of faith rising from the paintings of Bernard Lonergan, the esteemed theologian who reinvigorated Catholic notion within the 20th century.
Read or Download Bernard Lonergan's Philosophy of Religion: From Philosophy of God to Philosophy of Religious Studies PDF
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Additional resources for Bernard Lonergan's Philosophy of Religion: From Philosophy of God to Philosophy of Religious Studies
In a sense it would, for the disciplined ear becomes accustomed to the odious and the laudable, reacting courteously (it is hoped) to the object meant to instill aesthetic delight. As in all ﬁelds theoretical instruction and years of practice tend to segregate lay responses from those of the specialist. However, the character of the experiential pattern doesn’t change no matter what the scale of participant expertise. The degree of elation doubtless varies, but reﬂective awareness introduces another dimension to the experience no longer simply aesthetic.
22 Our earlier wrestling with the nature of the circle is an example of intellectually patterned experience in the technical sense. Children, generally, do not think about such things. When they have to it is a matter of repeating a deﬁnition whose signiﬁcance they cannot really explain. Adults themselves, even those with pretty good recall of high school geometry, usually struggle to explain what it is that makes a circle a circle and why our images, though invaluable, do not supply its deﬁnition.
What on earth is meant by rational self-consciousness? What is meant by inviting it to take possession of itself? Why is such self-possession said to be so decisive and momentous? The questions are perfectly legitimate, but the answer cannot be brief. However, it is not the answer itself that counts so much as the manner in which it is read. For the answer cannot but be written in words; the words cannot but proceed from deﬁnitions and correlations, analyses and inferences; yet the whole point of the present answer would be missed if a reader insisted on concluding that I must be engaged in setting forth lists of abstract properties of human knowing.