Human Person: community and world (CT3019Y)

Tuesday Morning 9.30am to 12.30pm: face to face. All classes will be conducted in Room 2 (YTU).
Class will begin promptly at 9.30am. Students are expected to be at least 5 to 10 minutes early to settle into class.

Class format and requirements: Ordinarily, class sessions will comprise input, questions, discussions, student presentations via short seminar papers; discussions of required readings. Each class students are advised to fill in a quick "One-Minute Reflection" to document specific questions for clarification or state the main points understanding or insights from each class. These will only be shared with the Lecturer as a means of individual feedback after each class. Points for clarification is taken up during the first 10 minutes of each class.

• Vocabulary lists of theological and philosophical terms used in the different readings will be given to students where necessary. They are to discover the meanings for themselves. This is to take into consideration that students are all from NESBs (Non-English Speaking Backgrounds).

1. 22nd Feb Introduction and overview of the Course Input: [1] What is a human person? [2] Method of approaching this study of the ‘human person.’ Required reading for Discussion: • Prefatory Note to the New Edition, Foreword, Introduction and chapters 1 to 2 in: Haughton, Rosemary. The Transformation of Man, A study of Conversion and Community (New ed.) Springfield ILL: Templegate Pub; 1980.

PART I: Problematics of Historical and Philosophical Origins

1. 1st Mar A. Tracing the origins Input: [1.] What are some of the problems of understanding the human person that have come from the ages? [2.] in what ways do these understandings affect the way people see themselves within the context of being Church? [3] What are some of the positive or negative consequences of viewing the human person in relation to history and philosophy? [4] Ho do we understanding 'enduring tradition' in the light of the Christian intellectual tradition [5] What are the consistencies in Augustine's and Aquinas' lives which demonstrate what is meant by 'living tradition'? [6] What are the effects of formation and transformation in developing human persons? [7] What new directions should theology take in relation of transposing the teachings of Augustine and Aquinas? Required Reading for Discussion: • Johnson, Elizabeth A. “Ancient Stories, New Chapter” in Quest for the Living God: Mapping Frontiers in the Theology of God (New York, NY: Continuum, 2007), 7-24. • Lonergan, B. “The future of Thomism” in eds. William F.J. Ryan and Bernard J Tyrell, A Second Collection (Philadelphia: The Westminister Press, 1974), 43-53. Recommended Reading • Gilson, Étienne. “Origins of the Problem” in The Metamorphosis of the City of God., trans. James G. Colbert (Washington DC: Catholic University of America Press, 2020, 3-31. • McCarthy, Michael H. Authenticity as Self-Transcendence (Notre Dame, Indiana: University of Notre Dame Press, 2015), 1-83. • Rahner, Karl. “Philosophy and Anthropology” in ed. Gerald A. McCool, A Rahner Reader (New York, NY: The Seabury Press, 1975), 66- 90.

2. 8th Mar B. The Human Subject

Input: [1.] What do we mean by 'being'? (cf. Rahner's Article) [2.] Why is it important to examine/understand human being through an anthropological lens? [4] Why is it necessary for theology to turn from 'the human subject' to 'the human person'? [5] What are Rahner's major thoughts regarding human being and humanity? [3.] In what ways does Lonergan's treatment of "The Subject" contribute to our the theology of human persons?

Required Reading for Discussion • Lonergan, B. “The Subject” in in eds. William F.J. Ryan and Bernard J Tyrell, A Second Collection (Philadelphia: The Westminister Press, 1974), 68-86. • Copeland, M. Shawn. “Turning Theology: A Proposal” in Theological Studies 2019, Vol. 80(4) 753-773. • Rahner, Karl. “The Openness of Being and of Man” in ed. Gerald A. McCool, A Rahner Reader (New York, NY: The Seabury Press, 1975), 1-21. Recommended Reading: • Brown, Peter. Augustine of Hippo: A Biography London: Faber & Faber, 1967. (Chs. 29). • Patout-Burns, J. (trans./ed.) Theological Anthropology (Philadelphia PA: Fortress, 1981), chs.4-6.

PART II: The Person vis-à-vis the human condition: From experience to meaning.

1. 15th Mar A. Suffering and Christ Input: [1] What do you currently understand suffering to be? [2] We often think about suffering as a 'mystery'. What does this mean especially in relation to naturally occurring catastrophes and those resulting from human action. [3] Where is God in the midst of human suffering? [4 ] How can human beings draw meaning from extended suffering? [5] How do we understand suffering in relation to Jesus' own suffering and death in way that is not destructive or limited in interpretation? [6]. What is the role of the community in the fact of abject, widespread human suffering? Required Reading for Discussion: • Soelle, Dorothee, Suffering (Philadephia: Fortress Press,1975). Chapters 1 & 2. Pages 9-59 *First paper (ungraded) due. King Jr, Martin Luther, “Letter from Birmingham Jail” accessible from https://kinginstitute.stanford.edu/sites/mlk/files/letterfrombirmingham_wwcw_0.pdf Recommended Reading: • Johnson, Elizabeth A. Quest for the Living God: Mapping Frontiers in the Theology of God. (New York, NY: Continuum, 2007), 49-68. • Frankl, Viktor E. Man’s Search for Meaning (London: Rider, 2011). • Moltmann, Jürgen, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology (New York: Harper & Row, 1974). • Wiesel, Elie. Night. New York: Bantam Books, 1986. (originally 1960).

2. 22nd Mar B. The existential search for meaning: crisis and impasse Input: [1] What are the origins and meanings of "existenz" and "aggiornamento"? [2] How can they inform us about locating meaning in life and in becoming 'better versions' of ourselves? [3]. How do human beings become better versions of themselves in the light of what we understand about grace, about the fundamental search for meaning? [4] Meaning in life becomes especially impossible under the stress of crisis and impasse. In what ways can a transformative theology help break through the impasse? [5] What do we understand by 'existential suffering' ? [6] How can we draw meaning from Jesus' own suffering and death to inform and respond to human suffering.

Required reading for Discussion • Lonergan, Bernard. “Existenz and Aggiornamento” in eds. Lawrence, Frederick and Robert M. Doran, CWL 4: Collection (Toronto: University of Toronto Press, 1993), 221-231. • Fitzgerald, Constance. “Impasse and Dark Night” in eds. Cassidy, Laurie and Copeland, M. Shawn, Desire, Darkness and Hope: Theology in a Time of Impasse (Collegeville, Minessota: 2021), 77-102.

Recommended Reading • Söelle, Dorothee, Suffering (Philadephia: Fortress Press,1975). Chapter 3, 4 and 5. Pages 61- 150. • Johnson, Elizabeth A. Quest for the Living God: Mapping Frontiers in the Theology of God. (New York, NY: Continuum, 2007), 70- 89.

1. 29th Mar PART III: A Graced World Input: [1] What do you understand by 'grace'? What does the Church teach us about grace? [2] "Sanctifying Grace" and "Operating Grace" ? Is there a difference and if so what? [3] How does grace relate to freedom, religious experience, and God's revelation? [4] Grace according to Bernard Lonergan, is not only sanctifying and operative. It is also 'cooperative'. What do we understand by 'grace as cooperative' within a human community and what the Church teaches about the communion of saints? [5] What role does grace play in the 'conversion' or transformation or 'self-appropriation' of the human person? [6] What are your own experiences of grace? [7] What old and new understandings inform us of the dynamism of grace infusing all of creation? Required Reading for Discussion A. Grace as experience • Lonergan, Bernard. Method in Theology. London: Darton, Longman & Todd, 1971, 105-107. • Rahner, Karl. “Reflections on the Experience of Grace” in Theological Investigations, 3, 1954, 86-90. • Rahner, Karl. “Nature and Grace” in ed. McCool Gerald A. A Rahner Reader (New York, NY: The Seabury Press, 1975), 196—199. • Sölle Dorothee. Thinking about God: An introduction to Theology. London: SCM Press, 1990. Chapter 8. Recommended Reading: • Lonergan, Bernard. Method in Theology. London: Darton, Longman & Todd, 1971. Chapter 4. • Rahner, Karl. “Nature and Grace” in ed. McCool Gerald A. A Rahner Reader (New York, NY: The Seabury Press, 1975), 173-204. • Framer, Jerry T. “My Theological Reflection with Karl Rahner: Rupture, Discontinuity, Incomprehensible Mystery” in Horizons , Volume 41 , Issue 2 , December 2014 , pp. 316 – 328,DOI: https://doi.org/10.1017/hor.2014.84

2. 5th Apr Seminar Paper 1 Due Length of presentation maximum 15 mins plus 5 for questions depending on the number of students. General discussion to follow. Papers to be submitted at the end of class. Preparing your seminar paper for presentation:

3. Write your full paper for submission and grading.

4. Prepare a list of key/major talking points you wish to present. It may be helpful for your listeners to have a key talking points summarised in bullet points.

5. Practice speaking or delivering your paper as if you are at a conference or seminar.

6. Think creatively and critically how you wish to use aids or props or different media to put your points across.

7. Be prepared to answer or discuss questions from your classmates, by anticipating possible questions.

8. 19th Apr B. Dialectical tension between doctrines and a life of grace. Input: [1] What are the functions of doctrines in the life of Church as God's people? [2] Where does the authority of doctrines come from and what is the extent of this authority? [3] What is the relationship between doctrines, human experience, human development and God's revelation? [4] How do Christian negotiate the tension that often arises between doctrines, lived experience and human beings evolving concepts of self? [5] How and why do doctrines become distorted? What effects do these distortions have on people? [6] How do doctrines function for good or ill within the context of the believing Christian community? Required Reading for Discussion: • Hefling, Charles C. Why Doctrines? Chestnut Hill MA: Lonergan Institute, 2000. Chapters 1 and 2. Recommended Reading: • Lindbeck, George. The Nature of Doctrine: Religion and Theology in a Postliberal Age. Philadelphia PA: Westminister Press, 1984. Chapter 4. • Ring, Nancy C. “Doctrine” in The New Dictionary of Theology. Ed. Komonchak et.al., 1987, 291-293.

12th Apr NO CLASS

1. 26th Apr C. Imago Dei, Grace and liberation Input: [1] What do we understand by 'imago dei' and how does that transpose our understanding of our relationship with God, others and ourselves? [2] What is the connection between understanding imago dei and liberation in its many forms i.e. of self, of the community? [3] If the basis of the Church's teaching is that of the Imago dei, what then should be the approach be applied to question of gender, sexuality, race, identity in each human person? [4] How can a Christian understanding of Imago dei, grace and freedom, the basis of social teachings and justice, political theology, practical theology, form and inform greater inter-faith and ecumenical dialogue and practice? [5] Historical records of Broken bodies, minds and spirits reveal the broken body of Christ. What are the responsibilities of discipleship in truth -telling, truth-listening for reconciliation and healing?

Required reading for Discussion • Copeland, M.Shawn. Enfleshing Freedom: Body, Race and Being Minneapolis: Fortress Press, 2010. Chapter 2 • Goizueta, Robert S. “A Body of Broken Bones”: Shawn Copeland and the New Anthropological Subject in eds. Rivera, Robert J. and Saracino Michelle, Enfleshing Theology: Embodiment, Discipleship and Politics in the Work of M.Shawn Copeland (Lantham, Maryland: 2018), 3-13. • Williams, Kathleen. “Graced Friendship and Being Oneself: Releasing Excellence” in eds. Copeland, M.Shawn and Wilkins, Jeremy D. “Grace and Friendship: Theological Essays in Honor of Fred Lawrence from his grateful students (Milwaukee, Wisconsin: Marquette University Press, 2016), 355-374. • Cassidy, Laurie, “Learning to Enflesh Freedom: Returning to the Clearing” in eds. Rivera, Robert J. and Saracino Michelle, Enfleshing Theology: Embodiment, Discipleship and Politics in the Work of M.Shawn Copeland (Lantham, Maryland: 2018), 49-63. Recommended Reading • Haughton, Rosemary. The Transformation of Man, Chapter 8 “The meaning of the Church • Lawrence, Frederick G. “Grace and Friendship: Postmodern Political Theology and God as Conversational.” Gregorium 85/4 (2004) 795-820. • Lonergan, Bernard. “Natural Right and Historical Mindedness” in ed. Crowe, Frederick E. in A Third Collection (New York: Paulist Press, 1985) 169-183 parts 1 and 2 only.

1. 26th Apr    PART IV: Grace, community and authentic living
   

   A. Understanding Authenticity Input: [1.] What constitutes 'authenticity'? [2] By what criteria do we gauge authentic Christian living? [3] Authenticity according to Bernard Lonergan, sj is 'self transcendence', How can individuals and community move to greater transcendence and therefore greater authenticity? [4] Why is authenticity as 'self transcendence' vital for the Church as institution, as a people of God, vital for a contemporary world? [5] Is it appropriate or even meaningful to speak about 'authentic authority' in relation to the Church? [6] Where is grace in the movement to authentic living in which to address and redress the 'ailments of the Curia'? Required Reading for Discussion • McCarthy, Michael H. Authenticity as Self-Transcendence: The Enduring Insights of Bernard Lonergan. (Notre Dame, Indiana: University of Notre Dame Press, 2015). Chapter 3, 181-258. • Taylor, Charles. The Ethics of Authenticity. Cambridge, MA: Harvard University Press, 1992). Chapters 1,2 and 3. Recommended Reading • Authenticity in Stanford Encyclopedia of Philosophy https://plato.stanford.edu/entries/authenticity/ available online. • Pope Francis: Ailments of the Vatican Curia. https://www.washingtonpost.com/news/world/wp/2014/12/22/the-15-ailments-of-the-vatican-curia-according-to-pope-francis/ • https://www.americamagazine.org/faith/2021/06/03/vatican-curia-reform-pope-francis-240791

2. 3rd May B. The Desire for God and transformation Input: [1] Faced with a hunger for spirituality in the world, what role can contemplation and mysticism place in a seemingly 'secularised' world where religion is not only suspect but has has lost relevance among contemporary people? [2] How does an understanding of the human person as questing, as desiring good [God] important further a healthy and more systematic understanding of the human person in relationship with the world and God? [3] in what ways can a new understanding of human desire as contemplative refashion our own images and understanding of God for the self and for the community at large? Required Readings for Discussion • Fitzgerald, Constance. “The Desire for God and the Transformative Power of Contempaltion” in eds. Cassidy, Laurie and Copeland, M.Shawn, Desire, Darkness and Hope: Theology in a Time of Impasse (Collegeville, Minessota: 2021), 151-172. Williams, Rowan. "Nature, Passion and Desire: The excessiveness of Being" in Looking East in Winter: Contemporary Thought and The Eastern Christian Tradition. (London: Bloomsbury Continuum, 2021) 49-59.

           Recommended Readings
   

   • Örsy, Ladislas M. s.j. Discernment: Theology and Practice, Communal and Personal. Colleageville, Minn.: Liturgical Press 2020.

3. 10th May C. Inquiring in the question of God Input: [1] What does it mean to reflect on reflection, and in the question about God (as Incarnate, as Word), as Trinity? [2] Following from previous readings in sessions how has your understanding developed regarding authenticity and self-transcendence? [3] What are your insights and challenging notions regarding this notion for your self?

Required reading for discussion: • Lonergan, Bernard. Method, Chapter 4. 101-124. This chapter requires careful attention, reading and reflection. Is is the only required reading for the week. Focus on the questions: o What does it mean to reflect on reflection, and in the question about God (as Incarnate, as Word)? o What do you understand authenticity and self-transcendence to be? o What are your insights and challenging notions regarding this notion?

1. 17th May Seminar Paper 2 Due Length of presentation maximum 15 mins plus 5 for questions depending on the number of students. General discussion to follow. Papers for submission at the end of class. Preparing your seminar paper for presentation:
2. Write your full paper for submission and grading.
3. Prepare a list of key/major talking points you wish to present. It may be helpful for your listeners to have a key talking points summarised in bullet points.
4. Practice speaking or delivering your paper as if you are at a conference or seminar.
5. Think creatively and critically how you wish to use aids or props or different media to put your points across.

6. Be prepared to answer or discuss questions from your classmates, by anticipating possible questions.

7. 24th May PART V: Implications and Doctrinal Thematization (Last Class) Input: Doctrinal Problematic: [1] Of what have we been exploring? [2] Are there consistencies or differences or evolved nuances in the Christian Doctrine of the human person as presented by the two required readings? What then are the implications for contemporary times? [3] Do you see any problems, difficulties or challenges from the readings in relation to concrete human living? [4] How has your insights throughout this unit informed you in terms of understanding your self, your relationship in your community or communities, your responses to social, cultural, political, economic, issues? How has your learning informed your understanding of 'discipleship', 'mission' 'vocation' in your pastoral ministry? Required Reading for discussion: • Dignitatis Humanae accessible from:https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html • Copeland, M. Shawn. “The New Anthropological Subject at the Heart of the Mystical Body of Christ.” CTSA Proceedings 53 (1998) 25-47. Copeland, M. Shawn. “Political Theology as Interruptive” in CTSA Proceedings 59 (2004), 71-82. Recommended Reading: • Williams, Rowan. “Transforming Humanity” in Christ the Heart of Creation (London: Bloomsbury,2018) 35-40. • Fratelli Tutti accessible via https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html • Evangelium Vitae accessible via https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html

8. 27th May to 6 June Study week

9. 7th June Final Essays Due

WRITTEN ASSIGNMENTS and ESSAY TOPICS:

First Non-graded paper: Due Date: 15th March 2022 at the end of class. Length: NO MORE than TWO pages. Aim: To clarify your current understanding of both theology and the human person preferably without referring to any outside sources: What does it mean to be human? How does your understanding function in your life? Accordingly, what is the task of a theology of the human person? This paper will be returned at the next class with comments. It is recommended that you keep this as an artefact of your personal progress in theological understanding and reflection.

SEMINAR PAPERS: First Seminar Presentation: 5th April 2022 Second Seminar Presentation: 17th May 2022

Length: 1000 (CT3019Y)/1750 (CT9019Y) words each

Your papers are due on the set dates after your oral presentation of your chosen topics. Each presentation is to be on the question that emerges for you from your engagement with the readings, lecture material, and class discussions, or be based on one factor/person significant to the development of the understanding of the human person within the Christian tradition. Your written seminar papers, due on the days of the oral presentations should reflect a coherent, detailed account/examination of the topics, using the standard of scholarship expected. You must include a bibliography as part of your final submission. Some suggested topics follow, or you may develop your question with approval from the lecturer.

You may choose from the following topics for your seminar papers and/or final essay. Your seminar papers are to be on different or related topics and the essay an in-depth study demonstrating your systematic understanding of the topic of your choice:

1. “Being is self-presence, self-luminosity, turns into a formal insight: the degree of self -presence, of luminosity for oneself, corresponds …to the degree in which the being in question is able to return to itself, in which it is capable, by reflecting upon itself, to be luminous for itself.” – Karl Rahner, in ed. McCool Gerard A. A Rahner Reader (New York: Seabury Press, 1975), 12. Discuss this statement in relation to human experience in the context of what it means to be human.

2. “Formation, according to a law which is holy and just and good, is necessary if man (sic) is to live. Yet, in practices, if its influence is unbroken, it leads not to life but to death of love by asphyxiation. Transformation therefore can only occur when formation breaks down, and this often happens because people break the law, because they sin. Yet nobody could say that love is a result of sin, for sin is disorder and separation and nonsense, and love shows itself as peace and unity and lucid sense.

This is the paradox that St. Paul wrestled with, and it is one whose elements we can observe any time we take the trouble to look at ourselves or other people…”

• Rosemary Haughton, The Transformation of Man: A Study of Conversion and the Community. (9th ed. Springfield, Il: Templegate, 1980.), 35.

1. “Sin is essentially the failure, rooted in disordered self-love, to be (considstently) intelligent, reasonable and responsible…Whenever the movement of the heart away from the entanglements of our disordered self-love towards the love of God happens, it is because of God’s free love and undeserved gift; and this grace in our lives become consciously effective even before it is explicitly know.”

2. Frederick Lawrence, “On Being Catholic”, 5.

3. “The body provokes theology. The body contests its hypotheses, resists its conclusions, escapes its textual margins. The body incarnates and points beyond to what is “the most immediate and proximate object of our experience” and mediates our engagement with others, with the world, and the Other.”

4. M. Shawn Copeland, Enfleshing Freedom: Body, Race and Being. (Minneapolis: Fortress Press, 2010), 7.

5. “I am not a nomad, seeking to keep comfortable and to survive. I am a relatedness all around, seeking to actualize more and more this relatedness.”

6. Sebastian Moore, Jesus the Liberator of Desire. (New York: Crossroads, 1989), 118.

7. “God utters one only one word, the Word who is himself. In that sense the Christian story is nothing less than an explanation of who we are, where we are going, and how we get there. It is nothing less, but it is more. By disclosing the Creator it invites us to create. To decide for this story is to decide for God in whom we live and move and have our being.”

8. Charles Hefling, Why Doctrines? Chestnut Hill MA: Lonergan Institute, 2000. Johnson, Elizabeth A. Creation and the Cross: The Mercy of God for a Planet in Peril. (Maryknoll, NY: Orbis Press, 2018), 181-2.

9. “The apathetic God is “an immovable God” who is a stranger to suffering. He can only be thought of along with the sweet Christ: his teaching is accepted without changing people. The way the world is governed remains untouched by this teaching. Humanity’s suffering is not taken seriously. But whoever does not want the bitter Christ will eat himself to death on honey”

10. Dorothee Söelle, Suffering. (Philadephia: Fortress Press,1975), 129.

11. Once I lived behind thick walls of glass and my eyes belonged to a different ethic timidly rubbing the edges of whatever turned them on. Seeing usually was a matter of what was… behind my brain. Now my eyes have become a part of me exposed quick and risky and open to all the same dangers. I see much better now and my eyes hurt.

12. Audre Lorde What, why and how does this poem speak to you in the light of your own learning in this unit?

13. “Only in freedom can man(sic) direct himself toward goodness. Our contemporaries make much of this freedom and pursue it eagerly; and rightly to be sure. Often however, they foster it perversely as a license for doing what pleases them, even if it is evil. For its part, authentic freedom is an exceptional sign of the divine image within men. For God has willed that man remain ‘under the control of his own decisions’, so that he can seek his Creator spontaneously and come freely to utter and blissful perfection through loyalty to Him. Hence man’s dignity demands that he act according to knowing and free choice that is personally motivated and prompted from within, not under blind internal impulse or by mere external pressure. Man achieves such dignity when, emancipating himself from all captivity to passion, he pursues his goal in a spontaneous choice of what is good, and procures for himself through effective and skillful action, apt helps to the end.”

14. Gaudiem et spes # 17

15. “In personal living the questions abstractly asked about the relations between nature and grace emerge concretely in one’s concerns, one’s hopes, one’s plans, one’s daring and timidity, one’s taking risks and playing safe. And as they emerge concretely, so too they are solved concretely.”

16. Bernard Lonergan, “Existenz and Aggiornamento”, CWL 4, 231.

17. “What the great mystics like Teresa of Avila and John of the Cross teach us is that it is in the very development of their relationship with God that both women and men will first of all discover and then finally embrace their equality in life and discipleship.”

18. Constrance Fitzgerald, OCD, “A discipleship of Equals: Voices from Tradition- Teresa of Avila and John of the Cross,” in Cassidy, Laurie and Copeland, M. Shawn. Eds. Desire, Darkness and Hope: Theology in a Time of Impasse, Engaging the Thought of Constance Fitzgerald, OCD. (Collegeville, Minessota: 2021), 21.

19. “Christology, in short, is ‘done’ by the Church; it is done in the practice of a community that understands itself to be the Body of Christ, a group of persons living and acting from the conviction that human community is most fully realized in the unconditioned mutuality which is represented by the language of organic interdependent.”

20. Rowan Williams, Christ the Heart of Creation. (London: Bloomsbury Continuum, 2018), 252.

21. “It is reductive simply to consider whether or not an individual’s actions correspond to a general law or rule, because that is not enough to discern and ensure full fidelity to God in the concrete life of a human being’ (p.235) By thinking that everything is black and white, we sometimes close off the way of grace and growth and discourage paths of sanctification which give glory to God.” (p 237)

22. Pope Francis, Amoris Laetitia

23. “The Curia is always required to better itself and to grow in communion, sanctity and wisdom to fully accomplish its mission. However, like any body, it is exposed to sickness, malfunction and infirmity... I would like to mention some of these illnesses that we encounter most frequently in our life in the Curia. They are illnesses and temptations that weaken our service to the Lord.”

24. Pope Francis http://en.radiovaticana.va/news/2014/12/22/pope_francis_christmas_greetings_to_curia/1115668

25. “Restored humanity is humanity properly embodied, and this embodimentincludes the freedom to relate to the things and the persons of the world as they are in relation to God.”

26. Rowan Williams ,Looking East in Winter: Contemporary Thought and The Eastern Christian Tradition. (London: Bloomsbury Continuum, 2021), 29.

27. “For the cosmos is not an aggregate of isolated objects hierarchically arranged on isolated levels, but a dynamic whole in which instrumentally, dispositively, materially, obedientially, one level of being or activity subserves another. The interconnections are endless and manifest.”

28. Bernard Lonergan, “Finality, Love and Marriage” in eds. Frederick E. Crowe and Robert M. Doran Collections. (Toronto: University of Toronto Press, 1988), 17-52.

FOR CT 9019Y STUDENTS ONLY Choose your own topic for research that demonstrates your understanding of the theology of the human person in community and in the world. A detailed outline of this topic is to be approved in advance by the lecturer. It must outline the following:  Proposed Title  Abstract: A short summary of the ‘what, why and how’ of your chosen topic. You must express major questions you wish to explore or consider.  A proposed Bibliography of sources you will use. (I suggest looking at primary sources and readings for a start.)

Final Essay:
Due Date: 7th June 2020 Length: 3000 words (CT3019Y) / 4000 words (CT9019Y)

ASSESSMENT CRITERIA:

Seminar Papers: Greater weightage will be given to the written paper.

1. Subject Matter: theological grasp of the question/topic /35
2. Organization and Structure: /25 a. Introduction b. Sequencing and overall coherence c. Soundness of exposition d. Conclusion
3. Written Expression, style and expression /10
4. Oral presentation /10 Judicious use of sources, including critical questions & critical assessment /15
5. Evidence of development of research skills /5 Total: /100

FINAL ESSAYS

1. Subject Matter: theological grasp of the question/topic /35
   
2. Organization and Structure: /25
   a. Introduction b. Sequencing and overall coherence c. Soundness of exposition d. Conclusion
3. Written Expression, style /10
4. Expression /10
5. Judicious use of sources, including critical questions & critical assessment /15
6. Evidence of development of research skills /5 Total /100

Dr. Cecilia Francisco-Tan ©
24 February 2022
YTU

It is recommended that students attain for their own collection the following works:

• Copeland, M. Shawn. Enfleshing Freedom: Body, Race and Being. Minneapolis: Fortress Press, 2010. *Hefling, Charles C. Why Doctrines? Chestnut Hill MA: Lonergan Institute, 2000.