Analogies across Faiths

Author(s):  
Joshua Ralston

Joshua Ralston frankly acknowledges Barth’s dismissive comments about Islam and the possibility of Muslim-Christian dialogue. Despite these comments, Ralston seeks to engage Barth as a conversation partner in comparative theological work by placing his dialectical understanding of revelation as the veiling and unveiling of God in conversation with Ash’arite Sunni thinking about God and revelation, specifically Abu Hamid al-Ghazali’s Al-Maqsad al-Asna (The 99 Beautiful Names of God). Both theologians affirm the particularity of revelation that comes only from God, and both reject the possibilities of any analogy of being (analogia entis). For both, to speak rightly about God is emphatically to speak “after revelation”—so analogy and reason may be used, but only in light of what God has first revealed (in Jesus Christ or in the Qur’an).

Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 326
Author(s):  
Nixon de Vera

This article seeks to explore the identity of the Creator God in Karl Barth’s doctrine of creation. Attention is given to his understanding of the eternal covenant God has made with humanity and how we are cared for within a covenantal fellowship. The study also concerns itself with how Barth’s distaste for the notion of analogia entis is somewhat unsustained in his treatment of creation. I argue that, to some extent, the analogy of being vis-à-vis the cosmos is complementarily employed with analogia fides in Barth’s articulation of creation care. This is the case as he reconfigures the talk on creation rigidly in and through Jesus Christ as Creator and creature.


Author(s):  
Paul D. Molnar

Taking Barth’s doctrines of revelation and the Trinity as a starting point, this chapter places Barth’s thought primarily in conversation with Walter Kasper. It considers Kasper’s work as an attempt to integrate insights drawn from Barth and Karl Rahner, while placing their views within the wider context of post-Vatican II Roman Catholic theology, as well as the thinking of Hans Urs von Balthasar. By focusing on the different attitudes of Barth and Kasper to the analogia entis (analogy of being), the chapter proposes that the primary issue related to ecumenical unity that emerges concerns whether, and to what extent, contemporary theologians are willing to allow Jesus Christ himself to stand as the first and the final Word in all theological reflection.


Author(s):  
Csaba Tódor

"The Imago Dei as an Interpretation of the Analogy of Being. Regular theological examination of human nature seems to be the exploding germ of a longer reflection and analysis. My expectations of this study, and hopefully also of the following ones, is that the crisis and uncertainty into which our churches have drifted can (and should) be the subject of theological inquiry. If we keep our study in the right trajectory, then, hopefully, a new light will be shed on the practical aspects of our church life as well. We need to show the world that the God we believe in has remained an active and immanent force in human lives and that there is a reason for a pure, diverse, and substantial unity of the world and existence. This monotheism, however, must be polar, in which the Father, the Son, and the Holy Spirit have their place as elements of analogy in the interaction of which the beauty and efficiency of service can be renewed and given a new meaning. This analysis implies a simultaneous two-way approach. On the one hand, it should be a God-centred approach that simultaneously embraces the realities of the horizontal world, and, on the other hand, in the vertical-horizontal pattern, it leaves room for a contemporary interpretation of the concept of analogia entis. I am aware that there has been an attempt to do this in the twentieth century. The reference to the dialogue between Karl Barth and Urs von Balthasar could serve as a good example of a fruitful conversation for the benefit of our spiritual and institutional lives. Together with Barth, the other “dialectical” theologian hoped and opened their dialogue in the hope of a “true rebirth of Protestantism”. The dialogues of the last century therefore must be the driving force behind the dialogues of today. Keywords: ecclesiology, relational theology, individuality, contextuality, God’s immanence- transcendence "


Author(s):  
Keith L. Johnson

This chapter provides an interpretative lens for understanding Karl Barth’s dialogue with Roman Catholicism. The central argument is that Barth’s engagement with Roman Catholic theology changed over time, even as his core theological convictions remained constant. This argument is defended through an examination of Barth’s theological development, his debates with his Catholic contemporaries, and the dramatic changes in Roman Catholic theology during the twentieth century. A number of important specific issues are explored, including Barth’s criticism of the Roman Catholic analogia entis (analogy of being), Hans Urs von Balthasar’s interpretation of Barth’s theology, Barth’s reception history amongst Roman Catholic theologians, Barth’s visit to Rome after the Second Vatican Council, and the question of Barth’s interpretation of Roman Catholic primary texts.


2011 ◽  
Vol 1 (2) ◽  
pp. 69-123
Author(s):  
P.H. Brazier

Noted for its impact by supporters and detractors alike, the Anscombe-Lewis debate was about the fundamental philosophical propositions that underpin Christianity; but more than that, it illustrates and defines a point where Lewis’s work changes, a shift in his theological method. From a philosophical perspective the debate centres on Lewis’s censure of Naturalism and Scientism. Anscombe’s criticism of Lewis’s key argument against Naturalism (the argument from reason) revealed a minefield in terms of causation and our use of language, however, Lewis’s response (the rewriting of Miracles, 2nd edition, 1960) illustrates his mature theological understanding of revelation and reason, and thereby foundationalism. Underpinning Lewis’s work is a symbiotic relationship between revelation and reason; Lewis did not see a dichotomy between the two: religion is rational, and reason is religious—importantly, reason precedes nature, it does not issue from nature. It is intended to demonstrate how Lewis’s championing of apologetics through the analogia entis (the analogy of being) in the 1930s and 1940s takes a more cautious, reflective and nuanced line in the 1950s; reason is complemented by wisdom though his use of the analogia fidei (the analogy of faith). Essentially this contradicts the critics who assert that, following the debate, Lewis abandoned rational apologetics for children’s stories. This shift in method is gradual, a development from the analogia entis to the analogia fidei, not necessarily triggered by the debate alone (perhaps accelerated), but a fuller development and use of a method already present. Reason and imagination now reveal of God’s purposes and truth through word pictures and narrative—faith leads to understanding (fides quaerens intellectum), faith is the ground from which reason can work. This relates closely to a concern for Christlikeness (which is consistently evidenced in his mature work): can analogical narrative tell us more of the truth of revelation than philosophical discourse?


2019 ◽  
Vol 93 (4) ◽  
pp. 633-673
Author(s):  
Garrett R. Smith ◽  

It is widely believed today that John Duns Scotus’s doctrine of the univocity of being ushered in various deleterious philosophical and theological consequences that resulted in the negative features of modernity. Included in this common opinion, but not examined, is the belief that by affirming univocity Scotus thereby also denied the analogy of being (analogia entis). The present essay challenges this belief by recovering Scotus’s true position on analogy, namely that it obtains in the order of the real, and that complex concepts of creatures are analogically related to complex concepts of God. Scotus’s doctrine is then compared to the later Scotist tradition. The common opinion of the Scotist school from the fourteenth century onward followed Scotus’s position on analogy and considerably expanded upon his scattered remarks.


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