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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What Ryan Hemmer has done for us here is both significant and subtle, and I want to spend some time drawing out the implications of his thesis. But Eikelboom was also right that, anymore, those who adopt the analogia entis are viewed as an idiosyncratic, even anachronistic minority by the larger anglophone philosophical and theological conversations.

Moreover, it can also be cooperated with to advance understanding in at least some small measure. I would like to narrow the focus of my response by going back again Thomas as a source form which not only Przywara, but we ourselves can continue to draw in our engagement with these issues. Unfortunately, metaphysical analogy is now almost exclusively associated with this movement and consequently with concepts like hierarchy, order, emanation, mathematical form, and the rejection of time and history.

It includes not only the classic monograph Analogia Entisbut also over pages of Przywara’s later relevant essays, and John Betz’s finely crafted page Introduction. Fordham University Quarterly 58 2: However, this caricature is in part derived from some of the ways proponents of Radical Orthodoxy describe analogy. A robust principle of analogy provides Przywara with the precision to enter into nuanced engagement with diverse thinkers and theories, promoting pfzywara transposing a tradition that is always actively reaching in-and-beyond-itself toward the Beautiful, the True, and the Good.


As the central organizing principle of the universe shifts from God to human with the advent of humanism, the organizing principle in visual art likewise shifts from a web of referential meanings to the eye of the human viewer with the advent of the Renaissance.

To even utter the word invites accusations of a nefarious Analogis contagion, a kind of modernist poison for which repristination to the pre-subjective is the only antidote. The former grounds the dialogical character analoogia our conversation, the latter its cooperative character. Erich Przywara — is quite dead. As a concept that has been used by so many thinkers with various inflections, it cannot be adopted unproblematically. Instead, Przywara acknowledges that history is not even just perspectival, but is—in the Augustinian sense—distended distentio across three perspectives: In brief, poetic terms: I perceive it through the flesh not as the viewer of a Renaissance painting, which holds together according to my perspective, but a moving flesh inside a moving form.

He died in and was interred at the Jesuit cemetery in Pullach. How might he — or might he not — succeed in such an endeavor? In one sense, Dialectical Traditionalism is a species of traditionalism, but in a primarily philosophical rather than theological sense.

Erich Przywara – Wikipedia

It is true that many of these engagements are critiques coming out of his Catholic tradition. Carpenter for her engagements with my essay. The “greater difference” is noted not by reduction to metaphor but erkch appreciation of proportionality. When we turn to ask this metaphysical question about the being of dialogical cooperation, Eikelboom and I have already been invoking those classic metaphysical notions: If, upon reflection, Heaps decides that dialectic is the best framework then he will have to do the sifting work I mentioned.

The commercium stands as a summary of all the “exchanges” within the New Testament: This is true of the Catholic-Protestant analgoia as well.


And yet, when asked what new book I was most excited about, Analogia Entisfirst written in and revised intranslated into English for the first time inwas the book that came to mind. Przywara speaks of metaphysical analogy as both movement upward subjective, existential metaphysics and movement anxlogia objective metaphysics.

The creature can only approximate the whole by moving between perspectives from within.


Certainly, its critics sometimes reduce analogy to a caricature. At the same time, the very process of inquiry that brought the tradition to light can call aspects of the tradition itself into question. If the world is the measure of every presence, we would be obliged either to deny that God participated in any sensible way in an economy of presence or to propose that his participation is possible only if he puts himself in place in the world which only the theology of the incarnation or the theology of the sacraments can think.

Fordham University Press, Earlier thinkers such as Maurice Blondel intuited how the consciousness of Christ would be an important question in modern theology see History and Dogma.

However, I would want to balance his account by placing a greater accent on the critical side of Critical Reflection.

If, however, he decides that this is perhaps not quite the right framework after all, then Przywara may in fact provide a helpful alternative. But, as Eikelboom notes, not only do we face the limits of our finitude, but also the corrupting deficiencies of sin in ourselves and others.