being is for us. Having known being is to know oughtness, for the “supreme principle of oughtness is simply this: Become your essential being.”135
From the perspective of interiority, the perspective of the acting person, however, the default model misses the point somewhat, for natural law is not derived from metaphysics—natural law is entirely underived. That discussion will wait, for before turning to interiority, I examine the “Protestant Prejudice” against natural law, arguing that the usual objections refer to the default of theoretical mode. When we move away from theory to interiority, the objections dissolve as well.
85. Lonergan, Method, 76.
86. Ibid., 77.
87. Ibid., 81.
88. Ibid., 82.
89. Lonergan, Understanding and Being, 85–86.
90. Ibid., 86. Since I’m discussing classical natural law, I will here limit the discussion of theory to what Lonergan calls the classical heuristic structures, leaving out statistical or empirical structures for the moment. While doing so oversimplifies his thought, it allows for a pedagogical simplicity; other heuristic forms will come up in later chapters. For a good discussion, see Flanagan, Quest for Self Knowledge, 95–107.
91. Ibid., 64.
92. Ibid., 65.
93. Aristotle, Posterior Analytics, I.2 71b 10–15 in Basic Works of Aristotle.
94. Ibid., I.6 74b 5–10.
95. Plato, Theatetus, 147d.
96. Lonergan, Insight, 38.
97. McCormick, Scholastic Metaphysics, 6.
98. Ibid.
99. Ibid., 6–7. McCormick continues: “Metaphysics is a first requirement for a true theory of knowledge.”
100. Flanagan, Quest for Self Knowledge, 98.
101. Lonergan, Understanding and Being, 60–61.
102. Lonergan, Insight, 113.
103. Ibid.
104. Hittinger, The First Grace, 39.
105. Maritain, Natural Law, 27.
106. Ibid., 28.
107. Ibid., 29.
108. Ibid., 33.
109. Ibid., 32.
110. Rommen, The Natural Law, 141.
111. Ibid., 143.
112. Ibid.
113. Ibid., 148.
114. Ibid., 144.
115. Ibid.
116. Gilson, Methodical Realism, 127–44.
117. Rommen, The Natural Law, 145–46.
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