Thinking about Lonergan's distinction between major and minor authenticity, I was wondering: could we identify 'good conscience' with minor authenticity?
The distinction might also well be applied to missio ad gentes. We need not question the minor authenticity of people: they might well be good Hindus, good Buddhists, good Muslims. But proclamation of the Good News of Jesus raises the question of major authenticity.
Or perhaps: it may also raise the question of major authenticity - especially if the tradition in qustion has no place for such a revelation. E.g. the rationalism that seems to be to be inherent in Judaism and Islam - by which I mean that both these religions seem to me to remain within the bounds of what Catholics call 'natural theology', and there is the inbuilt temptation to say: nothing beyond, which where the rationalism thing comes in. Perhaps also Hinduism and Buddhism - though with these, especially with Advaita and Buddhism, the question of whether the finite can bear the weight of the infinite also comes in (here Ratzinger might be helpful).
The distinction might also well be applied to missio ad gentes. We need not question the minor authenticity of people: they might well be good Hindus, good Buddhists, good Muslims. But proclamation of the Good News of Jesus raises the question of major authenticity.
Or perhaps: it may also raise the question of major authenticity - especially if the tradition in qustion has no place for such a revelation. E.g. the rationalism that seems to be to be inherent in Judaism and Islam - by which I mean that both these religions seem to me to remain within the bounds of what Catholics call 'natural theology', and there is the inbuilt temptation to say: nothing beyond, which where the rationalism thing comes in. Perhaps also Hinduism and Buddhism - though with these, especially with Advaita and Buddhism, the question of whether the finite can bear the weight of the infinite also comes in (here Ratzinger might be helpful).
