The Method of Theology Discussion 2:1
Archival Number: CD/mp3 323
Author: Lonergan, B.
CD/mp3 323, first part of second discussion in the 1962 Institute 'The Method of Theology.' The date was Wednesday, Juyly 11, 1962. Note that the information on the audio is wrong about the date. Sponsored by Regis College Jesuit Community, Toronto. Note: Some background interference that could not be eliminated. Lonergan is asked first to contrast his use of the term 'method' with the use of the term in common usage: kerygmatic method, medieval method, Thomistic method? Kerygmatic theology is the effort to teach a theology that people can preach. It is not a type of method. There is a difference in Lonergan's use of 'method' from other theological uses insofar as he is concerned primarily with foundations. The world of community can be mediated by the world of theory. Theory itself heads into difficulties. The problem of method is forced on the theologian by the erection of conflicting systems. Interiority gives the foundations of method by mediating the world of theory and the world of community. What about the relation between philosophy and theology? It is a terrific problem if one stays at the level of propositions, but if one moves to the level of operations one can see the relationships. Theology is not faith helped along by reason for the sake of drawing conclusions. It is rather reason illuminated by faith, the native light of intelligence given a further light by faith. The two operate as a unit. It is not natural, but the light of faith illuminates only questions An sit? and not questions Quid sit? Insofar as the theologian is answering Quid sit? he/she is trying to understand. From analogies and fitting them together, one arrives at some understanding of the mysteries. It is not beyond the realm of human intelligence, because it is analogous. While the truths of faith are beyond natural human knowledge, they are not beyond the capacity of human intellect supernaturally elevated and assenting to them. What is the meaning and function of interiority? Another name is subjectivity, but not as thought of in immanentist philosophy. Interiority is illustrated by the spiritual life. It is the prior something that objectification captures. The fundamental element is that it is interior, immediate, given, no matter what is objectified in sense, understanding, judgment, or choice. There is always 'the one who
Database and descriptions © Copyright 2017 by Robert M. Doran
Audio restoration by Greg Lauzon
No transcription available.