Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Person, temporales Subjekt 5-7; Übergang: spontane -> habituelle intellektuellen Tätigkeit (3 Arten); Imagination (künstlerisch, dramatisch, praktisch); Verwirrung, Irrtum; Wille

Kurzinhalt: Besides, until temporal subjects arrive at what we have termed the subsequent phase, it is impossible for them to direct and govern themselves wisely and effectively ... Those who are in the prior phase not only perceive the excellence of the ...

Textausschnitt: 405e Fifth, there are three ways in which this transition from the prior to the subsequent phase of a temporal subject can be made. First, it is possible for temporal subjects, whether through symbolic representation or technically, to understand their intellectual nature along with that nature's intrinsic norms, and because they understand it, to affirm and approve of it, and because they approve of it, to embrace it by their own will and to intend to follow its norms. In the second way, temporal subjects, although they may themselves have little understanding of their own nature, can nevertheless hear and believe the words of another who does understand, and by their own will and intention live according to what they believe, and finally even arrive at an understanding of it, in accordance with the dictum, 'Believe in order to understand.' In the third way, temporal subjects can be so intimately one with another through love that this loving union leads to oneness in belief, and oneness in belief in turn leads to understanding. Hence, if we look at the ways by which temporal subjects become persons of the subsequent phase, we see that some come to it more by way of understanding, others more by way of the true word, and still others by way of genuine love. (Fs)

407a Sixth, in the state of fallen human nature, there are many obstacles that prevent temporal subjects from truly and genuinely becoming persons of the subsequent phase. (Fs)

For, insofar as temporal subjects are the subjects of a sentient nature, they are centers of apprehensions, desires, and other operations that occur and are regulated by a certain natural spontaneity. But insofar as one is the subject of an intellectual nature, one ought to proceed to understanding an objective order of reality, to perceiving one's own role within that order, and to accepting one's own subordination to the same order. Finally, insofar as one is the subject of both a sentient and an intellectual nature, one's imagination develops greatly and the life of the senses is greatly liberated, so that intelligence can proceed to understand the full range of being, while the senses can live in accord with the discoveries and dictates of intelligence.1

407b But as a result of this very development of the imagination and liberation of the life of the senses, temporal subjects enter a total field of operations which, since it consists in finding and using signs and instruments, is not at all regulated or directed by laws that are innate in animals. Besides, until temporal subjects arrive at what we have termed the subsequent phase, it is impossible for them to direct and govern themselves wisely and effectively. Thus in the prior phase temporal subjects are freed from the law of animals to engage in the artistic, dramatic, or practical fields of activity, without having arrived at their own law understood by intelligence, imposed by reason, and chosen by the will. (Fs)

407c In this state a temporal subject, influenced by other subjects, can, of course, through love and belief embrace and learn whatever those other subjects have learned and embraced. But temporal subjects much more easily learn what is useful and convenient for daily living, where experience itself reveals our mistakes through their obvious consequences. But what concerns the inner nature and true role of a person in this life and the meaning and purpose of this life, no empirical method can determine through their obvious consequences. So these matters are generally left to the speculations of priests, poets, and philosophers, so that others, as if by a division of labor, are freer to attend to their own interests. Because of this, primitive peoples are found to be given to myths, and although through the advancement of the arts and sciences ever more perfect means are provided for revealing to one one's proper nature and making its intrinsic norms clear, nevertheless there is also a corresponding increase in the opportunity for, and the amount and influence of, confusion, ignorance, and error. (Fs)

409a Added to all these problems is the fact of a less than upright will. Those who are in the prior phase not only perceive the excellence of the subsequent phase less clearly, but also will their conversion to it less effectively. Those who could believe the teachers who teach what is true prefer to listen to others who urge them to choose what is easier. Those who could have more upright friends nevertheless go along with those who live a life of enjoyment and pleasure. Thus the greater part of humanity, bypassing the narrow gate, take the broad road instead.1 They have little knowledge of what a human being ought to be, and they do not want to put into practice the little they know. As their intellect falls short of intelligible truth, so also their will shies away from knowledge that is intelligible and true. The consequences of this deficiency and avoidance do not remain within single individuals, not only because people believe those who are in error and friends consent to the sins of their friends, but also because human actions that are contrary to reason create human situations that are absurd, and the very absurdity of these situations is seen by the thoughtless to be empirical evidence that proves the ineptitude of those who wish to follow reason.2

409b Seventh, if the belief and friendship of temporal subjects are so ambivalent that, while they may be very helpful, they nevertheless frequently draw temporal subjects away from intelligible truth and true good and lead them into an all too human mediocrity, then we must take refuge in the eternal divine subjects. Let our belief, then, be in the eternal Word made flesh, let our friendship be in the Holy Spirit; and in the Spirit through the Son let us dare to cry out, 'Abba, Father'; so that being by God's intention created in the divine image we may by our own intention live according to that image, and hope that we may become faithful citizens of the city of God in this life and blessed in the life to come. (Fs)