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S88x
STUDIES
in the Spirituality
of Jesuits
of Jesuits
Ignatian Discernment
David B. Knight, S.J., St. Charles College, Grand Coteau, La. 705^1
Vincent J. O'Flaherty, S.J., St. Stanislaus Seminary, Florissant,
Missouri 63032
John R. Sheets, S.J., Marquette University, Milwaukee, Wisconsin 53233
John H. Wright, S.J., Jesuit School of Theology, 1735 LeRoy Street,
Berkeley, California 9^709
ii
CONTENTS
IGNATIAN DISCERNMENT
by John Carroll Fu.tr ell, S.J.
Page
A Summary
111
.
Page
D. Juzgar - the final act of judgment or decision 57
at the end of the process of discern-
ment
IV
Page
VT. Conclusion 82
Footnotes 86
47
IGNATIAN DISCERNMENT
by-
48
way of light. The Greek word diakrisis and the Latin words discernere
and discretio in their root meaning signify to divide, to separate, to
distinguish, to render discreet. The application of the words specifi-
cally to the discernment of spirits or to the more complex spiritual
process (enveloping the discernment of spirits) which leads to the ac-
tual choice of concrete action fluctuates both in Scripture and in
1
Christian tradition. Ignatius in the Spiritual Exercises uses the
term exclusively in the Rules for the Discernment of Spirits, but the
Election is the result of the entire larger process. His vocabulary in
the Constitutions more clearly reflects the larger context of discern-
ment.
It is important today that Jesuits understand this larger
process of Ignatian discernment and that they practice it; for there is
a danger that we shall discern only the "spirits" in prayer and that we
Jesus Christ, in the Bible, in the living tradition of the Church, and
in the light of his personal history of spiritual experience: the
words of God to him and his response to these words in his own life
until the present moment.
Thus, the process of discernment requires a continuing
"dialectic" of the existential word of God and the prophetic word of
God. The dialectic consists of attending to all the factors posed with-
in the concrete situation and then reflecting upon, them in the light
of the prophetic word of God, until one finally can assess, interpret,
and determine what God is actually demanding from him as his response
to the call of God to him here and now. As we shall see, the process
of Ignatian discernment is a description of this dialectic.
It is because of the difficulty of this dialectic, this
conversation with events and with God, this listening to the world and
listening to the Holy Spirit, and, also, because of the time and pa-
tience and experience required in order to develop this high art of
discernment within a man, that Ignatius is so insistent in the Spirit-
ual Exercises upon the need of total openness of the exercitant to the
director. The genesis and growth of the art of discernment in the ex-
ercitant is rigorously conditioned by the degree of his communication
of his interior experiences to the director. The director functions as
a kind of "objective mirror" to help detect the true meaning and the
hidden motives operative in the consolation and desolation experiences
of the exercitant, helping him to arrive at interior peace and openness
to the Spirit, so that he can serve God with a free heart — Ignatian
"indifference". The presence of the director keeps the exercitant s 1
this end, the study will progress from some brief indications of the
51
53
himself and of the meaning of his life which integrated into a har-
monious whole all of his past experiences, and which provided him with
the norm of discernment for all his future decisions. Later on he would
have many deeper mystical graces, but it was at the Cardoner that he saw
in the divine light the meaning of his own being in the world. He under-
stood the integration of all his past experiences and knowledge in a new
personal synthesis so illuminating that he felt that he had hardly known
them at all until then. Although he still would search for a long time
to discover the specific goal to which God was leading him, the founda-
tion of the Society of Jesus, he knew from this moment the essence of
his own vocation: the apostolic service of Christ. This would be the
norm of all his future discernment and decisions : going to Jerusalem,
studying, seeking companions, founding his religious order, and writing
54
A. Parecer
The word Ignatius uses most frequently in contexts in-
volving discernment is parecer which fundamentally means an opinion
formed by observing appearances. He employs the term to refer to the
gamut of degrees of certitude, from self-deception due to doubtful sub-
jective impressions all the way to evidential facts of manifest reality.
The reason for the frequency of the word parecer is undoubtedly Igna-
tius' profound awareness, learned from living experience, of the ex-
treme difficulty of arriving at complete certitude that one has actually
discerned the word of God in ambiguous and complex concrete situations.
The degree of certitude in discernment depends upon the clarity with
which the various aspects of the situation appear, as well as upon the
lucidity and objectivity of the person who forms his opinion from ob-
serving and weighing these appearances. In contexts concerning the
communal discernment of the companions and the superior, Ignatius em-
phasizes the possibility of a variety of opinions and the need for
dialogue with others in proportion to the complexity of the matter to
be decided. For this reason, he also insists upon the necessity to
leave concrete decisions to the "man on the spot", since he is in the
best position to see and weigh all the aspects of the actual situation.
Ignatius' employment of the word parecer emphasizes the possibility of
error in discernment, despite good will, and the need of constant dy-
namic openness to the ever new word of God, God's active love in his-
tory, which can always present a new and unexpected challenge.
B. Mirar
The root meaning of mirar is to look at, to regard atten-
tively. Ignatius uses the term constantly as a continual reminder of
the need of prayerful and deep reflection in the light of the norms
of discernment upon all of the evidence in the situation to be dis-
cerned. It is necessary to reflect upon all the concrete circumstances
of the situation as well as upon one's own interior feelings in reacting
56
C. Sentir
The key term in the Ignatian vocabulary of discernment is
sentir , and the commentators have had a field day with it. The many
nuances of sentir in the vocabulary of Ignatius are grounded in its root
meaning of sense experience and of the sentiments or feelings sensibly
experienced by a person. In the process of discernment, sentir comes to
mean above all a kind of "felt-knowledge", an affective, intuitive know-
ledge possessed through the reaction of human feelings to exterior and
interior experience. Knowledge for Ignatius was not merely an intel-
lectual grasping of abstract propositions, but a total human experience
of understanding with all of its emotional resonance. It is through
attention to one !
s sentir , the vital testimony of profound human feel-
ings during the discernment process, that one discovers the orientation
of his impulses towards decision or action whether or not they lead to
authentic response to the word of God. And at the same time one dis-
covers the origin of these impulses: "discerning the spirits".
This sentir for Ignatius was a matter of being before be-
coming a matter of reflex awareness. It is the result of a radical
existential attitude, a shaping of the spirit, a "bent of being", a
profound dynamic orientation of the person toward God. Rather than a
conscious judgment, this radical existential attitude expresses the
structure of a man's personal identity formed through his basic per-
sonal commitment. It is more complete than ideas possessed by intel-
lectual knowledge, more solid than the fluctuations of superficial
emotions. Ignatius knew from experience that in a living human person
the act of forming opinions or of attaining knowledge or of making
judgments carries with it an emotional resonance. The concrete
57
the Gospel and of the norm of one's own personal identity in Christ,
and the confrontation of the opinion and feelings of the discerner with
those of others, especially of his spiritual director or his superior
in order to arrive at the final step of the discernment process, the
judgment — the "Election" — of how to respond to the word of God here
and now. It is this judgment which Ignatius insists that the discerner
seek to have "confirmed" by God as an authentic response to his divine
call.
vocation — here and now. Concerning these means it is possible and of-
ten inevitable that there will be considerable difference of judgment;
but with truly Ignatian communal discernment it should be possible to
arrive at a unified response to the word of God.
The three steps of the discernment process are:
(1) prayer for light from the Holy Spirit, which involves
prayerful reflection upon all the available evidence in constant ref-
erence to Christ who is the living model of response to the Father, as
well as discernment of the orientation of the profound feelings ex-
perienced during this prayer;
(2) gathering all possible evidence for judgment which de-
mands not only the careful observation of all the concrete circum-
stances of the actual situation, but also dialogue with others either
because of their special competence or of their particular access to
the evidence;
A. Prayer
The tremendous importance Ignatius placed upon the role
of prayer in the discernment process is clear from the entire structure
60
contains many words and expressions stressing the search for light and
clarity, and the constant vision to which he seeks to lead the exerci-
tant in the Contemplation for Obtaining Love at the end of the Spiritual
Exercises is to see all things as they are: from God, in God, for God.
Ignatius seeks to lead a man to a lived "resonance" with Jesus Christ
( sentir ) , achieved through prayer and through ongoing creative fidelity
in responding to all the calls of the Spirit, no matter the cost (igna-
tian "abnegation") . It is this resonance with Jesus Christ which will
enable a man to discern among alternative, possible, morally good
choices the one which is most in conformity with Christ 1
s own following
of the Father's will and, thus, to discover the "content" of the will
of God here and now, the decision and action which are the man's re-
sponse to the word of God to him.
The light sought and given in prayer is above all light
upon one's self, upon the deep motivation coloring a man's reading of
the evidence of God's actual call to him, so that he will be truly free
and open to the Spirit illuminating the evidence and so that he will be
really able to discern the orientation of his thoughts and feelings as
he prayerfully reflects upon the decision to be made. His discerning
prayer must be the continuing dialectic of reflection upon the exis-
tential word of God indicated in the concrete evidence of the actual
situation and of contemplation of the word of God revealed in Jesus
Christ, in the Gospel, in the living tradition of the Church, and ex-
perienced in his own spiritual history.
B. The Gathering of Evidence
In order to arrive at the content of the decision reached
at the end of the process of discernment, it is necessary to read the
signs of the times and to amass all the necessary knowledge and infor-
mation for prayerful reflection upon the existential word of God. In
cases of communal discernment, then, this evidence must be sought from
all relevant sources: experts who are Jesuits and those who are not,
research into the causes and the nature of the problems faced, attention
to all the concrete circumstances of persons, place, and time. The
62
to confirm the judgment that has been made of how to act in response to
the word of God. According to Ignatius this confirmation may be ex-
ternal or internal or a combination of both. For example, Ignatius
made constant efforts to have the scope of the vocation of the Society
of Jesus and its Constitutions confirmed through papal bulls and briefs;
and he looked to the vicar of Christ on earth for final discernment of
where Jesuits should go, any place in the world for the apostolic ser-
vice of Christ. His reason was that, in principle, the pope should
have the most complete evidence revealing the most urgent and neces-
o
sary apostolic mission to undertake at any given time. The confir-
mation of the subjective discernment of an individual Jesuit in matters
affecting the community life and mission is found ultimately in his
obedience, after dialogue and representation, to the final judgment of
his superior. The hierarchical structure of the Society of Jesus gives
to local superiors the means of confirmation of their decisions by the
general, who is responsible for the unified mission and life of the
whole body of the Society and who should have the greatest access to
evidence mediating the word of God to the whole Society.
Ordinarily, however, in both individual and communal dis-
cernment confirmation is experienced interiorly as profound peace, con-
tentment, satisfaction, recognition in tranquillity that the way has
been found to respond to the word of God here and now. This interior
confirmation is operative throughout the whole process of discernment,
"testing the Spirit" at every step until the moment of judgment for
Q
action and the experience of final confirmation. Strictly speaking,
however, Ignatius' own use of the word confirmation refers to the final,
interior confirmation of the decision made at the end of the process of
discernment.
Ignatius' constant use of the words contentment , satis-
faction , peace , tranquillity , quiet , and rest to describe the experi-
ence of confirmation refer to the psychological dynamism that bears
interior testimony that one has judged rightly. These terms refer nei-
ther to sensible consolation nor to the "rational" satisfaction and
64
rest enjoyed in the Third Time of Election, but to a much deeper spir-
tual experience. This experience issues from the sentir , the "felt-
knowledge" grounded in the radical, existential attitude of spiritual
liberty and of the integrating desire authentically to serve Christ
apostolically in companionship here and now. The dynamic thrust of
human feelings reacting to the evidence appearing in the concrete situ-
ation and to interior experiences during prayerful reflection upon this
evidence finally comes to rest in the judgment which determines the de-
cision how to respond to the word of God here and now. The result is
a deep satisfaction of desire experienced interiorly as peace, tran-
and the prophetic word of God. Sentir, "felt-knowledge", must have some
change has become the most common experience of man. Because of this
Jesuits are confronted by the constant necessity communally to discern
experimental modes of living and of apostolic mission in order to accom-
plish the renewal and adaptation needed for survival of a religious
order in the Church today. A living religious community in a rapidly
and a call to share in the Cross of Christ. This deep contentment can
co-exist with very great repugnance on the level of spontaneous emotions.
1
67
own language, Ignatius called this the need to achieve true spiritual
liberty and the desire only to serve God, in order not to arrive at a
determination through "inordinate affections".
In order better to understand the dynamics of true Igna-
tian communal discernment, it is helpful to analyze his own practice
of it with his first companions in the Deliberation of the First Fathers
10
wherein they determined to found the Society of Jesus.
A. The Deliberation of the First Fathers
In undertaking their communal discernment of whether they
should form a religious order, the first companions followed the method
they had developed through experience and which had led to their unani-
mous decision to pronounce the vow at Montmartre in 153^« This method
is essentially a transposition of the method of Election of the Spir-
itual Exercises to a mutual discernment of spirits by an entire group
in order to arrive at a common decision.
Before the vow of Montmartre, during their years of study
and of making the Spiritual Exercises, the companions had shared and
discussed their hopes and dreams and, inevitably, they had experienced
the necessity imposed upon each of them individually to submit his own
judgment to the control of their collective discernment. The "grace
of companionship" was received and grasped through living it. We have
the testimony of Simao Rodrigues that the decision to make the vow at
Montmartre was arrived at only after lengthy and lively discussion ( lon-
1
gam post disputationem) . Their discussions must have been a mutual
declaration of calls of the Spirit, each one quite simply and openly
declaring what he found to be the motions of the Holy Spirit within
his own spirit. Through sharing their own interior experiences, the
companions were enabled to arrive at a common judgment of their response
to the word of God to them in the concrete situation in which they found
themselves in 1 53^-
The Deliberation resulting in the foundation of the Society
68
language, a problem posed by the radical and rapid cultural change man-
kind is now undergoing. Much of the "generation gap" difficulty among
Jesuits as well as among other groups today is basically cultural shock,
13
a clash between two different cultural patterns. If they can overcome
fixation in the historically and culturally conditioned (and, so, rela-
tive) expressions of the "scope of our vocation," then, it will be
possible for Jesuits even today to experience their profound communion.
A Jesuit who understands the true meaning of the "scope of our vocation"
and who can read the signs of the times will be able to adapt to the
demands of the word of God in a new and changing culture and to do so
in contentment and in union with his fellow Jesuits. Communal discern-
ment can take place only when the underlying communion is experienced
as truly real, truly present.
Recognition of one !
s own personal identity in Christ in
the scope of the common vocation of the Society of Jesus to the ever
greater service of Christ in his Church in companionship by going any-
where in the world to help people in need of Christ is experienced by
each individual Jesuit as response to a particular word of God to him,
an awareness of a charism — the Holy Spirit actuating his presence and
power within him and calling him to give all of his life and energy to
living out this vocation. Because this individual experience is not
verbal, but lived , much of the mutual awareness of sharing this exper-
ience must be achieved through non-verbal communication. One of the
most effective means to achieve this shared awareness of the common
experience of the presence and the power of the Spirit actual in the
vocation of all Jesuits, at a time of great breakdown of language,
seems to be that of shared, spontaneous prayer. Listening to another
Jesuit praying to God, even in a language that another man could never
use himself, is a most effective way to come to recognize that he
shares the same basic experience of vocation, the same personal iden-
tity, the same response of life commitment as does the other man.
Perhaps our efforts at communal discernment today would be helped by
beginning and ending them with spontaneous, shared prayer.
72
true response to the word of God to him as a Jesuit here and now.
one is really free, really open to the Spirit in facing a specific choice
to be discerned. The proof of this interior freedom and openness to the
Spirit would be that in confronting the strictly imaginary projection that
if the word of God would call one to a choice against one's own wishes,
he could be content with this, with the contentment of profound peace
in responding to the word of God. Ignatius advises the exercitant that
if he finds that his heart is not yet truly free, that in order to
achieve interior liberty, he should ask God in prayer to lead him where
he would not like to go, provided this is where Christ wishes him to
follow Him.
The consideration on the Third Degree of Humility is de-
signed to place the commitment of the exercitant totally within a con-
text of love and, so, of profound peace and joy. It follows upon many
exercises of contemplation of the mysteries of the life of Christ, all
designed to bring the exercitant to know Christ more intimately and to
love him more ardently so that he will conform himself completely to
Christ in always following the will of the Father, even when it leads
to Calvary. Through these contemplations, the exercitant is gradually
brought to experience the interior resonance with the feelings of Jesus
Christ ( sentir) , which will enable him to discern the word of God to
him in the Election and ever after. Through the consideration of the
Third Degree of Humility, he brings to great clarity in his self-
awareness that all of his following of Jesus is done in love and for
love, that it is in conforming to the pattern of life of Jesus that he
enters into continual communion with Him.
The Third Week of the Exercises deepens this communion of
conforming love by deepening the exercitant 1
s consciousness that he fol-
lows a suffering and crucified Lord through His labor and pain to His
risen glory. It is above all a time of experienced growth in real love
of Jesus. For love is unitive. It seeks communion. Love makes one
want to be with the beloved wherever he goes. The love of Christ makes
a man want to be with Him wherever He goes., even as He climbs Calvary.
Ignatius places the exercitant before the crucified Christ and tells
76
him to look long at Jesus hanging there out of love of him and of all
mankind, Jesus asking him, "Do you really want to be with Me"? Igna-
tius places the exercitant there and tells him to look long at Jesus
hanging on the cross, until he experiences within himself the depth of
his personal love for Jesus, so that he responds, "Lord, I look not at
the cross, the wounds, the agony, the dying. I look only at You . Lord,
I just want to be with You".
motions (one's own conscious freedom, the good spirit, and the bad
spirit) his manner of expressing the difference between active and pas-
sive interior experience. The motions which require discernment are
77
those which are passive, wherein one is conscious of being moved toward
a choice of action. Now, in the Ignatian anthropology, there is a basic
distinction between the profound "I" which commits itself to free choices,
and those "external" (unfree) forces, even within a man's own body-per-
son, which act upon this "I". Discernment of the orientation of the
"motions" he interiorly experiences would lead one to interior know-
ledge of his radical existential attitude which governs his way of
choosing and acting. Thus, for those whose fundamental orientation is
towards mortal sin, the enemy proposes imaginary sensual pleasure, while
the "good spirit" causes remorse of conscience, and for those already
committed to Christ, the "spirits" act in the contrary manner.
Even the rules given for the discernment of spirits dur-
ing the First Week of the Spiritual Exercises suppose a person who is
fundamentally oriented towards God. Through the alteration of exper-
iences of consolation and desolation, he can determine his progress in
growth in the Spirit and can deepen his commitment to God and his growth
in interior freedom. Discernment in these rules, nevertheless, is aimed
at helping one to distinguish between motions to actions which at least
on the theoretical level are clearly distinguishable as good or evil.
Consolation and desolation are defined by Ignatius in terms of feelings,
interior experiences. .Consolation is the felt experience of the love of
God, of interior freedom and openness to the Spirit. Desolation, on the
contrary, is a feeling of attraction to "low things", "without love",
15
the Directory says. It is the felt experience of imprisonment in
self-love, "unlove". When one is in desolation he cannot trust his
feelings, his sentir . to guide his discernment and, therefore, he must
not change decisions made when he was consoled — free and open to the
Spirit. Through the exercise of memory, he must recall this previous
experience of consolation, bringing the peace of the past to the present.
Memory for Ignatius is not static, but dynamic — not the
recalling of a past moment in "linear" time, but an act of calling up
what one carries now within one's own complex self -awareness. Perhaps
the most useful model for grasping this dynamic conception of human
78
those wherein there is no clear distinction between right and wrong nor
between good and better, but wherein, precisely, the problem is to judge
the authentic call of the Spirit to which one must respond. The use of
these rules supposes a person who is not neurotic or emotionally unbal-
anced, but is really mature, one who has truly discovered his own per-
sonal identity in Christ and who has freely totally committed himself
to living it. This is why Ignatius is so insistent that the Spiritual
Exercises are not for everyone and that the director must carefully dis-
cern whether a person should pass from the First Week into the Second
Week. It has been well said that the Rules for the Discernment of Spir-
its of the Second Week are not only useless, they are positively danger-
ous for a person who has an inordinate affection.
Since the Evil One can "transform himself into an angel
of light," the problem of discernment becomes one of detecting the ori-
gin of "motions" by discerning their orientation — the "serpent's tail"
that lurks behind. To accomplish this discernment successfully in am-
biguous situations requires the comparison of experience with experience,
that is to say, it supposes that one carries within one's own conscious-
ness the permanent touchstone of profound interior peace. The validity
of a present choice among possible alternatives is confirmed by compar-
ing one's interior experience of peace, tranquillity, and contentment
in this specific choice (or the lack of this peace) with the peace and
tranquillity enjoyed in his primordial experience of openness and sur-
render to God in Christ. Unless one has already had the experience of
discovering his own personal identity in Christ confirmed by a profound
awareness of rest, fulfillment, tranquillity, "coming home" in his free
commitment to this identity, he is incapable of comparing to it his
experience in the choice of a specific action, and it is impossible for
him to discover the word of God to him here and now by the discernment
of spirits.
awareness of the particular call of the Holy Spirit which led him to
find his personal identity in the communal scope of our vocation and
in his total commitment to this vocation. This provides him with the
permanent touchstone to discern the orientation and the origin of the
"motions" he experiences within his interior awareness when he faces
alternative choices of action in living out his vocation. The confir-
mation of mutual contentment of communal discernment supposes the pres-
ence of this touchstone of confirmation within all the individual
Jesuits involved, what is envisioned here is what the commentators call
"positive confirmation" of a choice, that is to say, interior peace felt
as coming from God and manifesting his acceptance of the choice. If
there is no experience of this interior peace, then the choice must be
made according to the Third Time of Election. In this case the confir-
mation is "negative" or "interpretative", that is to say, it is the con-
tinuation through dynamic memory of an interior peace which is not a new
experience in immediate awareness, but the absence of any negative ex-
perience. The man in no way feels that God rejects his choice and he
interprets this silence of the Lord as confirmation of it.
It is the primordial experience of the discovery of per-
sonal identity in Christ, which is the existential choice that determines
the most profound orientation of the whole being of a man and which, con-
sequently, provides the norm of discernment for all of his consequent
choices. In this primordial experience there is an awareness of profound
peace in total openness to whatever consequences will follow upon commit-
ment to creating this identity, of complete surrender to whatever unfor-
seeable calls of the Spirit will be heard in the future, of absolute
readiness to follow Christ wherever he goes. It is as if a man said,
"I have no idea where you will lead me, but I am ready for anything, and
in this is my peace, my fulfillment, and my completion." The more faith-
ful he is in carrying out the consequences of this commitment every day
and in every choice, the more a man will grow in the ability to discern
the authentic choices he should make through "felt-knowledge".
Man is a relational being. He grows in his personality,
81
into his Jesuit identity, he more and more will experience with great
facility — almost spontaneously — the ongoing discernment of his or-
dinary daily actions through sentir, as he feels the consonance or the
dissonance of "motions" with his Jesuit identity. Most of his choices,
therefore, will be taken not through understanding, but through the
testimony of living experience, not as the conclusion of a process of
reasoning, but as the response to an interior attraction which causes
him to prefer one course of action to another, because he recognizes
in it the word of God actually spoken to him. when he confronts a more
difficult and ambiguous choice, he will be able to use the discernment
of spirits familiarly in his prayerful reflection upon the complexity
of the evidence, and he will be able to arrive at a choice even of an
experiment with interior peace and contentment. Like Ignatius before
him, he will learn to find God in all things, even in the disconcerting
word and the unexpected call, even in the Cross of Christ.
VT. Conclusion
St. Ignatius of Loyola left to the members of the Society
17
in the Church of St. Ignatius, Paris, Prance.
"We celebrate St. Ignatius of Loyola today. Was he a
politician or a crusader, a sixteenth- century Lenin or a conquistador .
God does not seek our dreams, our anxieties, or our 'brilliant ideas'.
He calls us through the reality of a work and of a companionship. He
speaks to us through a labor which must become the language and the
discovery of love. Concretely, this means that we must find ourselves
incessantly going back to school . To what school? That of other peo-
ple, that of children, that of new techniques, that of progress, of
events, and of the unexpected . . . It is necessary that we let go of
our dreams and that we lose the security which we cling to in our past,
in order to go forward, forgetting what is behind, as St. Paul said.
This will be, modestly, our way to pay the price of sharing in the pres-
ent task, to learn, thanks to others, the seriousness of cooperation
in the work of the 'harvest 1
.
AMEN ALLELUIA!
86
FOOTNOTES
87
pp. 7-10.
1 4 See the splendid presentation of discernment in the Scripture in
Dingjan, op. cit ., pp. 229"235«
15 Directoria Exercitiorum Spiritualium (15^0-1599), (Rome: MHSJ,
1955), II, 72.
16 For a more detailed and theoretical discussion of this comparison,
see the works of Rahner, Dulles, and Sheerin cited above in
fnn. 3 and 12.