This Festschrift is written in honor of theologian and philosopher Robert Doran, one of the most creative and important Lonergan scholars working today. His magnum opus, Theology and the Dialectics of History (1990), integrated his reworking of depth psychology into a theory of history that serves as a foundation not only for systematic theology, but also for interdisciplinary collaboration. It relies on Lonergan's seminal contribution to the reversal of the post-Enlightenment crisis of meaning, that is, his emphasis on the subject's intelligent and responsible self-appropriation as the foundation of epistemology, metaphysics, and human collaboration. Doran's achievement is a profound development of this work, and it provides fecund ground that enables Lonergan's legacy to make itself felt across the humanities, the human sciences, and beyond. The range of contributions contained in this volume points to the immense significance of Doran's work, and they cover topics as varied as communication studies, critical-history, depth psychology, pastoral theology, philosophy, religious diversity, and systematic theology. These different concentrations ensure that this collection of essays is of use to readers who are curious about the relevance of Lonergan's critical-realism to a breadth of scholarly disciplines. It is also of acute interest to established scholars who are well aware of the merits of Doran's contributions to Lonergan Studies, and who wish to gain an understanding of the directions in which his work is being both employed and developed."--Publisher's website.
In this challenging work Robert M. Doran explores the basis of systematic theology in consciousness, and goes on to consider the practical role of such theology in establishing and fostering communities with an authentic way of life. This way of life would counteract the distortions and deformations of humanity that are exemplified by both late capitalism and Marxism. Theology positions and interpretations today, argues Doran, must be stated in the categories of a theory of history. The first part of the book outlines the horizon required for such categories. The second,, third, and fourth parts incrementally derive the categories expressing a theory of history in terms of the reciprocal relations among subjects, cultures, and social structures. The final part, on hermeneutics, oresents an argument for the pertinence of what has preceded for interpreting the words and deeds of others. Doran draws extensively on the thought of Bernard Lonergan, and the work develops Lonergan's methodological insights. It issues a call to persona; genuineness and authenticity, informed by religious, moral, intellectual, affective, and psychic 'conversions,' by 'interior' differentiation of one's consciousness, and by Christian faith, on the parts of theologians who aspire to arrest effectively the course of cultural decline.
In his classic work Method in Theology, Bernard Lonergan left many questions unanswered in regard to his treatment of systematics. In What Is Systematic Theology? Robert M. Doran attempts to articulate and respond to these questions. Doran begins by accepting four emphases presented by Lonergan concerning systematics: first, that its principal function is the hypothetical and analogical understanding of the mysteries of faith; second, that it should begin with those mysteries of faith that have received dogmatic status; third, that it must proceed in the 'order of teaching' rather than the 'order of discovery'; and last, that it must be explanatory rather than merely descriptive. He then addresses questions that are raised by each of these emphases. What Is Systematic Theology? is the most thorough attempt undertaken to date to advance Lonergan's program for systematics, fully in the spirit of his work but addressing issues that he left to others. Doran's idea of a core set of meanings for systematics – or a 'unified field structure' – is highly original, as is the integration of the systematic ideal and contemporary historical consciousness.
The second volume of Robert M. Doran’s magisterial The Trinity in History continues his exploration of the Trinitarian theology of Bernard Lonergan, focusing now on the notions of relations and persons and connecting the systematic proposals with the so-called "Third Quest for the Historical Jesus." Doran not only interprets Lonergan’s major work in Trinitarian theology and Christology but also suggests at least a twofold advance: a new version of the psychological analogy for understanding Trinitarian doctrine and a new starting point for the whole of systematic theology. He links these theological concerns with René Girard’s mimetic theory, proposes a theory of history based in Lonergan’s scale of values, and creates a link between exegetical and historical scholarship and systematic theology.
The Trinity in History is the first volume in a new series by Robert M. Doran that uses the thought of Bernard Lonergan to develop a unified field structure for systematic work in theology. Building on his successful and thought-provoking Theology and the Dialectics of History and What Is Systematic Theology?, Doran works out a starting point for a contemporary theology of history and proposes a new application of the ‘psychological analogy’ for understanding the Christian doctrine of the Trinity. Advancing the work of Lonergan, Augustine, and Thomas Aquinas, The Trinity in History also enters into conversation with contemporary philosophical emphases, especially with the mimetic theory of noted anthropological philosopher René Girard. Doran suggests several refinements of Lonergan’s notion of functional specialization – developing a perspective for including the data of various religious traditions in theological construction, and establishing this theory’s relevance for contemporary interreligious dialogue.
In Divine Causality and Human Free Choice, R.J. Matava explains the idea of physical premotion defended by Domingo Báñez, whose position in the Controversy de Auxiliis has been typically ignored in contemporary discussions of providence and freewill. Through a close engagement with untranslated primary texts, Matava shows Báñez’s relevance to recent debates about middle knowledge. Finding the mutual critiques of Báñez and Molina convincing, Matava argues that common presuppositions led both parties into an insoluble dilemma. However, Matava also challenges the informal consensus that Lonergan definitively resolved the controversy. Developing a position independently advanced by several recent scholars, Matava explains how the doctrine of creation entails a position that is more satisfactory both philosophically and as a reading of Aquinas.
What Is Systematic Theology? is the most thorough attempt undertaken to date to advance Lonergan's program for systematics, fully in the spirit of his work but addressing issues that he left to others.
Macroeconomic Dynamics represents the economic thought of Lonergan at the end of his career. His analysis breaks from centralist theory and practice towards a radically democratic perspective on surplus income and non-political control, and explores more fully the ideas introduced in For a New Political Economy.
The Trinity in History is the first volume in a new series by Robert M. Doran that uses the thought of Bernard Lonergan to develop a unified field structure for systematic work in theology. Building on his successful and thought-provoking Theology and the Dialectics of History and What Is Systematic Theology?, Doran works out a starting point for a contemporary theology of history and proposes a new application of the 'psychological analogy' for understanding the Christian doctrine of the Trinity. Advancing the work of Lonergan, Augustine, and Thomas Aquinas, The Trinity in History also enters into conversation with contemporary philosophical emphases, especially with the mimetic theory of noted anthropological philosopher René Girard. Doran suggests several refinements of Lonergan's notion of functional specialization developing a perspective for including the data of various religious traditions in theological construction, and establishing this theory's relevance for contemporary interreligious dialogue.
This Festschrift is written in honor of theologian and philosopher Robert Doran, one of the most creative and important Lonergan scholars working today. His magnum opus, Theology and the Dialectics of History (1990), integrated his reworking of depth psychology into a theory of history that serves as a foundation not only for systematic theology, but also for interdisciplinary collaboration. It relies on Lonergan's seminal contribution to the reversal of the post-Enlightenment crisis of meaning, that is, his emphasis on the subject's intelligent and responsible self-appropriation as the foundation of epistemology, metaphysics, and human collaboration. Doran's achievement is a profound development of this work, and it provides fecund ground that enables Lonergan's legacy to make itself felt across the humanities, the human sciences, and beyond. The range of contributions contained in this volume points to the immense significance of Doran's work, and they cover topics as varied as communication studies, critical-history, depth psychology, pastoral theology, philosophy, religious diversity, and systematic theology. These different concentrations ensure that this collection of essays is of use to readers who are curious about the relevance of Lonergan's critical-realism to a breadth of scholarly disciplines. It is also of acute interest to established scholars who are well aware of the merits of Doran's contributions to Lonergan Studies, and who wish to gain an understanding of the directions in which his work is being both employed and developed."--Publisher's website.
The second volume of Robert M. Doran's magisterial The Trinity in History continues his exploration of the Trinitarian theology of Bernard Lonergan, focusing now on the notions of relations and persons and connecting the systematic proposals with the so-called "Third Quest for the Historical Jesus." Doran not only interprets Lonergan's major work in Trinitarian theology and Christology but also suggests at least a twofold advance: a new version of the psychological analogy for understanding Trinitarian doctrine and a new starting point for the whole of systematic theology. He links these theological concerns with Ren? Girard's mimetic theory, proposes a theory of history based in Lonergan's scale of values, and creates a link between exegetical and historical scholarship and systematic theology.
This work first addresses the unity of 2 Maccabees, arguing that the epitome is a unified piece, separate from the prefixed letters. The author then explores the syntax and style of the epitome, noting rhetorical features and arguing that the work uses a nicety of syntax associated with classical, literary writers. The analysis of the narrative reveals a three-fold structure: (a) 2 Macc 3--the attack of Heliodorus; (b) 2 Macc 4:1--10:9--the profanation of the temple and its purification; (c) 2 Macc 10:10--15:36--the defense of the temple. Besides the theme of the defense of the temple, this analysis also revealed the theme defending the Jews against attacks that they are anti-social. Finally, the author explores the epitome in relation to Hellenistic historiography. He argues against the notion that the epitome of 2 Maccabees belongs to the genre of 'pathetic history,' and instead demonstrates that the work belongs to the sub-genre of the defense of a temple by its god.
In this challenging work Robert M. Doran explores the basis of systematic theology in consciousness, and goes on to consider the practical role of such theology in establishing and fostering communities with an authentic way of life. This way of life would counteract the distortions and deformations of humanity that are exemplified by both late capitalism and Marxism. Theology positions and interpretations today, argues Doran, must be stated in the categories of a theory of history. The first part of the book outlines the horizon required for such categories. The second,, third, and fourth parts incrementally derive the categories expressing a theory of history in terms of the reciprocal relations among subjects, cultures, and social structures. The final part, on hermeneutics, oresents an argument for the pertinence of what has preceded for interpreting the words and deeds of others. Doran draws extensively on the thought of Bernard Lonergan, and the work develops Lonergan's methodological insights. It issues a call to persona; genuineness and authenticity, informed by religious, moral, intellectual, affective, and psychic 'conversions,' by 'interior' differentiation of one's consciousness, and by Christian faith, on the parts of theologians who aspire to arrest effectively the course of cultural decline.
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