Erich Przywara was a Jesuit priest, philosopher, and theologian of German- Polish origin, who .. John Betz, “Translator’s Introduction,” in Erich Przywara, Analogia Entis: Metaphysics: Original Structure and Universal Rhythm, Eerdmans , Grand. ERICH PRZYWARA: A NEW EVALUATION Karl Barth, and the German Jesuit, Erich . analogy of being, the analogia entis; he argues that the. Erich Przywara’s Interventions in the Philosophy and Theology of the s The first thing to say about the analogia entis is that Przywara did not invent it;.

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I wanted to have this symposium precisely for its collision of opposites, and I wanted to feature Przywara precisely for his ability to navigate them. So, the relative independence of creatures in Thomas gives ;rzywara to a radical theocentrism without surrendering the essential insight.

Our intellectual descendants may judge our judgments in the stark light of historical reflection foolish, hasty, immoral, etc. This is a Syndicate symposium on a book written by a dead author, on an old book that is new in English.

Erich Przywara

Thus, the philosophical must undergo an “internal transition” into the theological, which has Analogix as its object of consideration. Originary moments analogla multiple, irrupting through the eventuality of history, and changing its course. Dialectical traditionalism can scale in this way: He has universal aims, yet he does not totalize or violently systematize.

It makes form an unusual, and unusually flexible, term. Rather than attempt to articulate a doctrine as a discreet circumscribable object, he approaches doctrine errich, articulating it as a process of moving between perspectives because one can never see the whole from a single position.

Clearly, this distinction is indispensible for scientific discourse. Carpenter, a question arises from your final paragraph here: This lengthy summary passage merits quotation:. In one sense, Dialectical Traditionalism is a species of traditionalism, but in a primarily philosophical rather than theological sense. Interestingly, Przywara provisionally portrays dynamis as a somewhat causal and fecund infinity, even while already acknowledging the need for an actual mover see, e.

Are not genuine abstraction and genuine induction, even efich rare and basic — yielding concepts such as substance, change, form, animal — possible? The genuine PNC is a “dynamic middle”, entiw something fixed”for philosophy has the creature as object. He draws from the history of metaphysical thought, but he is seemingly immune to any tendencies toward nostalgia or stagnation.

I have wondered, when Przywara describes his intra-creaturely analogy in the Analogia Entis, whether he is describing a kind of relationship within a single creature, between creatures, or somehow both.


However, if this is the case, it might also reveal a deficiency in Przywara which after all is possible if, as Lonergan suggests, opposed tendencies may exist in the same systemalthough one that I think could be rectified by his anaalogia logic.

The divine is always infinitely beyond the creaturely, providing the very possibility of any and all essences, all existences, and all analogies.

In bringing forward the dazzling darkness of God, I do not think Przywara loses sight przyara the creature.

Instead, as something more like a form of moving through the world as a creature in relationship to something beyond itself, analogy becomes a form for meeting the as yet unknown and even the unexpected faithfully. Przywara then tersely introduces the entks of creaturely “becoming” as the already realized presence of what is still to be realized, coining the expression, “essence in-and-beyond existence,” which phrase comes to be unpacked as meaning: The pprzywara is negative theology.

It is interesting to look at Przywara from the perspective of Thomas, to see him as an inheritor of a developing idea. One axis is the oscillation between essence and existence and likewise przuwara a priori and a posteriori methodologies.

Lonergan himself often remarked that it was a class on Christology taught by Bernard Leeming that convinced him of the necessity of the real distinction between essence and existence.

Analogia Entis – Syndicate

More concisely put, Christ did not merely keep His Godhead parallel, as it were, with His humanity, but brought it into His humanity and so exalted the humanity. The relationship between God and creation, ehtis, is a philosophical question that arises through analotia intensifications of philosophical or metaphysical perspectives, yet, precisely because it asks after a super-mundane reality, it intends an answer unattainable through the concepts that provoked the philosophical form of the question.

Accordingly, I will acknowledge differences between how he formulates the problematic of truth and history, and how the tension of the question is felt in me today. This way of speaking—both philosophical and theological—is analogy. Dialectical Traditionalism is thus triply dialectical: Orthodoxy s radical in this sense seem to find in proper religious cultus language authorization to analigia about cultivating colere a good znalogia.

The creature is not a circumscribable thing unto itself, but a taking-place that is only held together through an encounter with something ehtis itself. Authenticity, then, is not just a meta-noetic category, but can be seen down the line as a meta-ontic one as well.


The yawning gap grasped in the noetics of knowing and willing is a consequence of creatureliness, but that the gap is empty is a consequence of sin. The two analogies are not held together in a principle that could be observed at a remove, but through movements in which the human creature is przywra already a participant. But I also acknowledged as much, indicating that the root cosmological imagination has changed only so very recently and in a handful of figures who, at least in English, are not very much read anymore.

Betz – – In Thomas Joseph White ed. First, intra-creaturely reality is already, in itself, an analogy, by which Przywara means an oscillation of the creature in its essence-in-and-beyond-existence. However, this caricature is in part derived from some of the ways proponents of Radical Orthodoxy describe analogy.

It is striking to me that, in articulating how Christ makes God present as the unfelt fullness spanning the chasm of freedom, Balthasar articulates a meta-noetics with great precision. Lonergan talks about this as the self transcending and the eruch transcended.

This latter issue has been the one foremost on my wnalogia while reading the text. It is true also that the analogia entis has been used more to chastise those on the side of irruption and novelty than those aiming at fixity-by-system. To do so, I will turn to a paragraph from Balthasar that I often find myself puzzling over again and again:.

Analogia Entis – Erich Przywara : Eerdmans

It is a strange decision, then, to feature a work of his at Syndicate Theologywhich has spent its efforts exclusively among living authors thus far. I, at the very least, will eventually run out of time. We risk a sort of pan-Christ: By developing a mutuality, it gives rise to surprises. However, from the perspective of the creature and I argue that Przywara always speaks enris the perspective of the creature the water and land do not lie down together yet, if by this we mean that we can see the whole coexisting in perfect harmony.

In his response Prof. We can tremble at the nothingness, or we can leap. The analysis unfolds the other way as well.