Barbara Marchica is theologian, spiritual counselor, and didactic director of the Higher Education School, Milan Insight School (MIS), with the patronage of the Higher Institute of Religious Sciences of Milan (Italy).

• ForewordAcknowledgmentsIntroductionFirst Section: The Theory 1. The Questions of Conscience in Order to the Practice of Pastoral and Spiritual Counseling 2. The Dynamics Experienced by Consciousness in the Path of Selfknowledge: The Contribution of the Theologian Bernard Lonergan Second Section: The Practice 3. The Speed Method: Awareness in 4 StepsThird Section: The Experience 4. The Interaction between Lonergan’s Doctrine and the Practice of the Speed Method Summary of the Path: Seven Acquisitions and Four Open Questions AfterwordBibliography IndexAbout the Author

The rigorous search for a working method, that corresponds to a coherent Christian anthropology of this proposal, gives great hope. B. Lonergan’s lesson proves valuable, both as to the idea of the method itself, and the notion of self-awareness, stretched between self-appropriation and self-transcendence. The work of counseling thus becomes a convincing foundation and it also identifies a space of its own within the sphere of ecclesial action, living up to the new challenges of secularization and postmodern culture. But above all, the successful articulation of theory, practice and experience is most convincing. This circularity allows for the unification of different dimensions of believing experience, community life and theological research.

Barbara Marchica is theologian, spiritual counselor, and didactic director of the Higher Education School, Milan Insight School (MIS), with the patronage of the Higher Institute of Religious Sciences of Milan (Italy).

• ForewordAcknowledgmentsIntroductionFirst Section: The Theory 1. The Questions of Conscience in Order to the Practice of Pastoral and Spiritual Counseling 2. The Dynamics Experienced by Consciousness in the Path of Selfknowledge: The Contribution of the Theologian Bernard Lonergan Second Section: The Practice 3. The Speed Method: Awareness in 4 StepsThird Section: The Experience 4. The Interaction between Lonergan’s Doctrine and the Practice of the Speed Method Summary of the Path: Seven Acquisitions and Four Open Questions AfterwordBibliography IndexAbout the Author

The rigorous search for a working method, that corresponds to a coherent Christian anthropology of this proposal, gives great hope. B. Lonergan’s lesson proves valuable, both as to the idea of the method itself, and the notion of self-awareness, stretched between self-appropriation and self-transcendence. The work of counseling thus becomes a convincing foundation and it also identifies a space of its own within the sphere of ecclesial action, living up to the new challenges of secularization and postmodern culture. But above all, the successful articulation of theory, practice and experience is most convincing. This circularity allows for the unification of different dimensions of believing experience, community life and theological research.

Barbara Marchica is theologian, spiritual counselor, and didactic director of the Higher Education School, Milan Insight School (MIS), with the patronage of the Higher Institute of Religious Sciences of Milan (Italy).

• ForewordAcknowledgmentsIntroductionFirst Section: The Theory 1. The Questions of Conscience in Order to the Practice of Pastoral and Spiritual Counseling 2. The Dynamics Experienced by Consciousness in the Path of Selfknowledge: The Contribution of the Theologian Bernard Lonergan Second Section: The Practice 3. The Speed Method: Awareness in 4 StepsThird Section: The Experience 4. The Interaction between Lonergan’s Doctrine and the Practice of the Speed Method Summary of the Path: Seven Acquisitions and Four Open Questions AfterwordBibliography IndexAbout the Author

The rigorous search for a working method, that corresponds to a coherent Christian anthropology of this proposal, gives great hope. B. Lonergan’s lesson proves valuable, both as to the idea of the method itself, and the notion of self-awareness, stretched between self-appropriation and self-transcendence. The work of counseling thus becomes a convincing foundation and it also identifies a space of its own within the sphere of ecclesial action, living up to the new challenges of secularization and postmodern culture. But above all, the successful articulation of theory, practice and experience is most convincing. This circularity allows for the unification of different dimensions of believing experience, community life and theological research.