Spiritual care at the end of life

Hasting Center Report

Volumn 31, Issue 2, 2001, Pages 22-26

  Dunne, Tad ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

ARTICLE; ATTITUDE TO DEATH; COUNSELING; HUMAN; PSYCHOLOGICAL ASPECT; RELIGION; TERMINALLY ILL PATIENT; UNITED STATES;

ATTITUDE TO DEATH; CHRISTIANITY; HUMANS; PASTORAL CARE; RELIGION; TERMINALLY ILL; UNITED STATES;

EID: 0035293575     PISSN: 00930334     EISSN: None     Source Type: Journal    
DOI: 10.2307/3528496     Document Type: Article

References (7)

1. J. Hardwig, "Spiritual Issues at the End of Life: A Call for Discussion," Hastings Center Report 30, no. 2 (2000): 28-30.
2. See also C. B. Cohen et al., "Prayer as Therapy," Hastings Center Report 30, no. 3 (2000): 40-47.
3. The philosopher Eric Voegelin noted this feature of Heraditus' thought. See E. Webb, Eric Voegelin: Philosopher of History (Seattle: University of Washington Press, 1981), p. 115. Voegelin points out that these different dimensions of knowing are not readily distinguished in ordinary experience.
4. B. Lonergan, Method in Theology (New York: Herder & Herder, 1972), pp. 117-18.
5. The triad of a saving faith, hope, and charity occurs in a number of Lonergan's works. A more thorough presentation of the functional significance of faith, hope, and charity can be found in Insight: A Study of Human Understanding, vol. 3 of Collected Works of Bernard Lonergan (Toronto: University of Toronto Press, 1992), pp. 718-51.
6. See ref. 3, Lonergan, Method in Theology, p. 115. Lonergan's actual definition runs, "Faith is the knowledge born of religious love." The careful reader will note that by religious, Lonergan does not identify this love with what a person feels who claims to be religious. Underneath what we call religious expression, religious love is a prior apprehension of transcendent value. "This apprehension consists in the experienced fulfillment of our unrestricted thrust to self-transcendence, in our actuated orientation towards the mystery of love and awe." I have substituted the term "transcendent" for "religious" to keep in our scope those people who may be deeply committed to transcendent love and yet do not consider themselves "religious."
7. See T. Dunne, Lonergan and Spirituality (Chicago: Loyola University Press, 1985), pp. 123-26.