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Dialogue and Conversion
Published online by Cambridge University Press: 09 September 2014
Extract
On August 12, 1996, Cardinal Joseph Bernardin, Archbishop of Chicago († November 14, 1996), released a statement entitled “Called to Be Catholic Church in a Time of Peril,” which concretized an initiative called the Catholic Common Ground Project. This project is to be staffed by the thirteen-year-old, New York-based, National Pastoral Life Center, which was originally established under the auspices of the Administrative Committee of the U.S. Bishops' Conference. The peril which is the project's concern is the polarization that has developed in the Catholic Church in the United States in the course of the thirtyodd years elapsed since the close of the Second Vatican Council.
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- Copyright © The College Theology Society 1998
References
1 The statement together with the fire that it drew, including editorial comment (“A Call for Solid Ground”), can be found in Catholic International 7/10 (10 1996Google ScholarPubMed).
2 Catholic International, 454 (emphasis added).
3 Flannery, Austin, ed., Vatican Council II: The Conciliar and Post-conciliar Documents, vol. 1 (Wilmington, DE: Scholarly Resources, 1975), 461, n. 9.Google Scholar To be compared with “Reflections and Suggestions Concerning Ecumenical Dialogue,” published by what was at the time the Secretariate for Promoting Christian Unity” (Section 4: Conditions for Dialogue), Flannery, , Conciliar Documents, 542–47.Google Scholar
4 Catholic International, 455.
5 Ibid., 456.
6 Ibid., 458.
7 Origins 26/13 (12 9, 1996): 204.Google Scholar
8 Lonergan, Bernard, Insight: A Study of Human Understanding, 2nd ed. (New York: Philosophical Library, 1958), 217.Google Scholar
9 Lumen gentium, n. 22. I am using this relationship between pope and episcopal college as an example of dialectic, without prejudice to the solicitudo pro universa ecclesia, to which all the bishops of the college are held, ex Christi institutions et praecepto (n. 23). Perhaps it could be put this way: the primary intent of the papal ministry is ecclesial solidarity, while the parallel intent of the other bishops is the integral life of the local church. Admittedly this is a complex question. I may be allowed to disregard the complexities to make the exemplary point.
10 Lonergan, , Insight, 217.Google Scholar
11 When the “problem of evil is met by a supernatural solution, human perfection itself becomes a limit to be transcended, and then, the dialectic is transformed from a bipolar to a tripolar conjunction and opposition” (ibid., 728).
12 Lonergan, Bernard, “The Ongoing Genesis of Methods” in his Third Collection, ed. Crowe, F. E. (New York: Paulist, 1985), 159.Google Scholar
13 Moore, Thomas, Care of the Soul (New York: Harper Collins, 1992).Google Scholar
14 For example, in what Lonergan has to say about the structure of the human good in Method in Theology (New York: Herder and Herder, 1972), 47–52Google ScholarPubMed, and especially in the explanation given about the third level of the structure, 50.
15 See Method in Theology, 243, where Lonergan corrects the false impression one might have that the conversions occur in an ascending progression, beginning with the clarification of mind.
16 Aquinas, Thomas, Summa theologiae, II–II, q. 80.Google Scholar
17 Lonergan, , Method in Theology, 243Google Scholar
18 Lonergan, , Insight, 733Google Scholar