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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Here, the freedom predicated on the analogy of being is clarified. Dialectical traditionalism is one effort to name those efforts in theology especially that subvert this binary.

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. This is true of the Catholic-Protestant dialogue as well. Lonergan talks about this as the self transcending and the self transcended.

Eerdmans,xxviii, 90— Nevertheless, in the midst of this intra-traditional dialectic, Przywara also engages at least two przywaga traditions—continental philosophy and Protestant theology.

Indeed, although Przywara problematizes the dialectical tradition, he is nevertheless clearly in conversation with this tradition of maintaining poles in tension and his engagement with Kierkegaard is both affirming and critical. That means that the distinction between esse and essentia also play out in a Chalcedonic interpretation of the Incarnation, since we have a nature that becomes united to a prztwara that Is.

Aquinas developed this understanding of analogousness beyond the realm of Aristotelian epistemology, since unlike the Greek philosopher, Thomas must account for the metaphysically discontinuous relation of the Christian creator to his creation. But I am still left with a certain dissatisfaction by these many clarifying back-and-forths. Earlier thinkers such as Maurice Blondel intuited how the consciousness of Christ would be an important question in modern theology see History and Dogma.


The recovery of this articulation of analogy furnishes us with new ways to imagine analogy. Zeitz – – Thought: Original Structure and Universal Rhythm. His ultimate aim is prudently guided.

Kenneth Oakes, The cross and the “analogia entis” in Erich Przywara – PhilPapers

This liminality signals the need for both a way of speaking of this mysterious relation—a relation that is also a distinction—and a way of affirming the entitative disproportion between the relata. Hence, it cannot be captured in a concept. For the council, the similar oneness is diversely realized: In the analogia entisrelation at its peak reveals the alterity between God and creature and vice versa. Indeed, I suspect that this iconoclastic dimension of the Reformation, as well as perhaps other dimensions, would not have occurred if the prevailing aesthetics-metaphysics was more dntis with the Dionysian dimensions of Aquinas that had been the framework for understanding images earlier in eridh Middle Ages, in terms of a web of references that set the viewer in motion.

It makes form an unusual, and unusually flexible, term. It was this latter part that I sought to underline in my response.

Przywara’s notion of natural theology seems rather slim by comparison; nor does Przywara consistently differentiate philosophy and theology by clearly defined formal objects. It is to this we are attached; it is to this we are bound, as bodies to wild horses.

Section 3 raises the question of the relation between the objects immediately given fore-grounds and their principle backgrounds. Therefore, while Heaps helpfully describes an intra-traditional oscillation informed by Przywara, I submit that an engagement with Przywara presents an opportunity to think about inter-traditional dialogue as enfis.

I think that the sort of dialectic that Heaps envisions, which pertains primarily to method yet is appropriate to an analogical metaphysics, is clearer and I thank him for this. We risk a sort of pan-Christ: Some of these risks fail.


The contrarieties of creatures are one in God, a coincidence of opposites, who remains totally unknown. Now, the intervening wranglings between Gadamer, Habermas, Ricoeur, and Foucault on questions of understanding, history, authority, critique, and difference might have tempered my surprise.

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.

As Aquinas had argued, Przywara contends that the human person is not identical to its human quiddity, a state of affairs that derives at least enttis from the irreducible distinction between the act of existence and our specifically human fntis of being.

What, then, is occurring in this conversation between the medieval and the modern? From a Thomistic and hence particular tradition, certain critical points can be suggested in remote service towards a fraternal but rival discussion of divergent traditions.

Erich Przywara

To know is to open oneself to being known And yet, through a gratuity beyond limitation, we are invited to know the composer of the universal rhythm by and in which all things live, move, and have their being. The Creation of Hierarchy Grand Rapids: John Betz, one of the primary translators of Analogia Entishas been kind enough to provide an overall response to the panel and its contributors, and his first note to us sets the tone for what is to follow. In musical terms, it would be a harmony that includes dissonance.

For Przywara, however, creatureliness is an oscillation between essence and existence.