By Bernard J. F. Lonergan
Ebook through Lonergan, Bernard J. F.
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How can the physique and Blood of Christ, with no ever leaving heaven, end up quite current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians inspiration the reply needed to be "transubstantiation. "
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Born in Saxony in 1096, Hugh turned an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his existence, ultimately turning into the top of the varsity there. His writings conceal the entire diversity of arts and sacred technology taught in his day. Paul Rorem deals a uncomplicated advent to Hugh's theology, via a finished survey of his works.
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The relapses may have been corrected fully, or they may still leave their traces in a bias that may be grave or venial. Conversion is three-dimensional. It is intellectual inasmuch as it regards our orientation to the intelligible and the true. It is moral inasmuch as it regards our orientation to the good. It is religious inasmuch as it regards our orientation to God. The three dimensions are distinct, so that conversion can occur in one dimension without occurring in the other two, or in two dimensions without occurring in the other one.
It is not mistaken in its assumption that there is something substantial and common to human nature and human activity. Its oversight is its failure to grasp that that something substantial and common also is something quite open. It may be expressed in the four transcendental precepts: Be attentive, Be intelligent, Be reasonable, Be responsible. But there is an almost endless manifold of situations to which men successively attend. There vary enormously the type and degree of intellectual and moral development brought to deal with situations.
The three dimensions are distinct, so that conversion can occur in one dimension without occurring in the other two, or in two dimensions without occurring in the other one. At the same time, the three dimensions are solidary. Conversion in one leads to conversion in the other dimensions, and relapse from one prepares for relapse from the others. Page 35 By intellectual conversion a person frees himself from confusing the criteria of the world of immediacy with the criteria of the world mediated by meaning.