Theology, history and globalization

Gregorianum

Volumn 88, Issue 1, 2007, Pages 23-48

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EID: 60949617165     PISSN: 00174114     EISSN: None     Source Type: Journal    
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References (35)

1. R.J. SCHREITER, The New Catholicity: Theology between the Global and the Local, Maryknoll (N.Y.), 1997, 16
2. B. LONERGAN, Insight: A Study of Human Understanding, in ID., Collected Works of Bernard Lonergan, vol. 3, Toronto, 1992
3. Mainly in R. DORAN, Theology and the Dialectics of History, Toronto, 1990
4. B. LONERGAN, Insight, 600. It should be acknowledged that there is resistance among historians to a notion of 'universal history' or 'grand narratives' and it is clear that such a notion has suffered from ideological stances, for example, Marxism. Still without some such upper blade history can never be more than a positivist collection of 'facts' which are meant somehow to 'speak for themselves'
5. B. LONERGAN, Method in Theology, London, 1972, 31-32
6. R. DORAN, Theology and the Dialectics of History, 359-364
7. Bjørnar Olsen notes: «On the other hand we can identify a completely opposed reaction [to globalisation] in many parts of the world: cultural and religious fundamentalism, neo-nationalism, and the increasing ethnification of the political discourse, in short what Friedman has referred to as the "balkanisation and tribalisation experienced at the bottom of the system" [...]. In the wake of this we see the proliferation of myths of origins and authenticity, and how the past increasingly is being used as a foundation for "histories of revenge". The latter reaction, and the way the past is being used in "defence" of existing or invented identities, may remind us that what we are facing is as much the "return" of history as the end of it. The resurgence of ethnic nationalism in Europe and elsewhere has given hundreds of historians fulltime engaged in writing glorious histories for their peoples. As noted by Eriksen [...], "it is never too late to have a happy childhood"» (B. OLSEN, «The End of History? Archaeology and the Politics of Identity in a Globalized World» in R. LAYTON, P. STONE and J. THOMAS [eds], The Destruction and Conservation of Cultural Property, , London, 2001, 47)
8. Others would add performative and material elements of culture, R. SCHREITER, The New Catholicity, 29
9. Lonergan would probably speak of these other aspects in terms of «carriers of meaning» (B. LONERGAN, Method, 57-73), that is, they are the ways in which meaning and value are carried within a culture
10. R.M. DORAN, «The Analogy of Dialectic and the Systematics of History» in T. FALLON, P. RILEY (eds), Religion in Context, Lanham, 1988, 54-5
11. See B. LONERGAN, Method, 90-96
12. 21978
13. G. WINTER, Community and Spiritual Transformation: Religion and Politics in a Communal Age, New York, 1989, 86
14. See also N. ORMEROD, Grace & Disgrace: A Theology of Self-Esteem, Society, and History, Newtown (NSW), 1992, 77: «While the mad are not necessarily bad, in the long run the bad seem to us as mad»
15. The formulation of moral impotence goes back to Augustine but reached its final form with Peter Lombard, who distinguished between the sinner who is not able not to sin (non posse non peccare), the one graced in this life, who is able not to sin (posse non peccare), and one redeemed in heaven who is not able to sin (non posse peccare). See B. LONERGAN, Grace and Freedom: Operative Grace in the Thought of St. Thomas Aquinas, in ID., Collected Works of Bernard Lonergan, vol. 1. Toronto, 2000, 11-12, esp. n. 39
16. R. DORAN, Theology and Dialectics of History, 209
17. See B. LONERGAN, «Healing and Creating in History» in ID., A Third Collection, Mahwah (NY), 1985, 100-109
18. Cf. B. LONERGAN, Insight, 263-267
19. B. LONERGAN, «Healing and Creating», 107
20. Trade and justice advocates regularly condemn IMF and World Bank policies for their 'one size fits all' approach to the problems faced by heavily indebted nations. These policies push a neo-liberal economic agenda with scant regard for the impact of these policies on the lives of the poor. Undoubtedly these agencies believe that this is in the long term interest of the nations involved. But the evidence is mounting that this is simply not the case. See J.E. STIGLITZ, Globalization and Its Discontents, New York, 2003. Stiglitz won the Nobel Prize in economics in 2001, and is former chief economist at the World Bank. He is now a harsh critic of the policies of the IMF and World Bank
21. K. POLANYI, The Great Transformation: The Political and Economic Origins of Our Time, Boston (MA), 2nd Beacon Paperback ed., 2001. Polanyi develops his position in opposition to that of Friedrich Hayek who views the process of the relaxation of control as a return to a 'natural' state of non-regulation. Polanyi demonstrates that this view is simply not supported by the historical evidence
22. For example, the Heritage Foundation, at http://www.heritage.org/
23. For example, the Institute of Economic Affairs at http://www.iea.org.uk/
24. See http://www.un.org/Overview/rights.html
25. Asian politicians have been particularly vocal in making such criticisms. For an analysis of these criticisms see Amartya Sen, «Human Rights and Asian Values» in The New Republic, July 14-July 21 1997, available on http://www.mtholyoke.edu/acad/intrel/sen.htm
26. This is particularly evident in the writings and other media productions of David Suzuki. In particular see D. SUZUKI and P. KNUDSON, Wisdom of the Elders: Honoring Sacred Native Visions of Nature, New York, 1992
27. S. P. HUNTINGTON, The Clash of Civilizations and the Remaking of World Order, New York, 1996. For a briefer statement of his position see his seminal essay on http://www.alamut.com/subj/economics/misc/clash.html
28. The writing of Al. MACINTYRE, After Virtue: A Study in Moral Theory, Notre Dame (Ind.),?1984, has done much to revive this tradition
29. For a through exposition of these positions and those who hold them see J. DUPUIS, Toward a Christian Theology of Religious Pluralism, Maryknoll (N.Y.), 1997
30. H. KÜNG, Global Responsibility: In Search of a New World Ethic, New York, 1991
31. This point is well made by G. D'COSTA, The Meeting of Religions and the Trinity, Faith Meets Faith, Maryknoll (N.Y.), 2000, 132-138
32. Everett Wilson notes the «indigenous and reconstructive character of Pentecostalism [...] a freedom of action» not found in some more conservative Evangelical groups» (E. WILSON, «Latin American Pentecostals: Their Potential for Ecumenical Dialogue» in Pneuma: The Journal of the Society for Pentecostal Studies 9/1 [1987] 87)
33. A. YONG, «The Turn to Pneumatology in Christian Theology of Religions: Conduit or Detour?» in Journal of Ecumenical Studies 35 (1998). Yong is an emerging Pentecostal theologian
34. A. CORTEN and R. MARSHALL-FRATANI, Between Babel and Pentecost: Transnational Pentecostalism in Africa and Latin America, Bloomington (Ind.), 2001
35. «According to official statistics, Catholicism has lost much of its glory. In 1980, 88% of the population professed Catholicism; by 2000 that was only 73.9%. The faithful had joined the evangelical movements, particularly the Pentecostals (2). Ten years ago, the evangelicals had a membership of 13.5 million Brazilians (9.1%); now that is almost 26.2 million (15.5%). In 1990-3 in greater Rio de Janeiro, five new evangelical churches were founded every week» (R. NOVAES, «Brazil: Religion of the poor» in Le Monde Diplomatique, April 2005, available at http://mondediplo.com/2005/04/ 15evangelists