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Journal articles on the topic 'Analogia entis'

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Published: 4 June 2021
Last updated: 12 June 2025

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1

Collins, James. "Przywara's Analogia entis." Thought 65, no. 3 (1990): 265–77. http://dx.doi.org/10.5840/thought199065314.

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2

Wołowski, Lech. "Cztery kategorie analogii i ich relacja do zagadnienia paradoksu w myśli Hansa Ursa von Balthasara." Polonia Sacra 26, no. 4 (2022): 47–72. http://dx.doi.org/10.15633/ps.26403.

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W artykule opisane zostały cztery kategorie analogii w refleksji Hansa Ursa von Balthasara: analogia entis, analogia fidei, analogia libertatis i analogia caritatis. Każda z tych kategorii została przeanalizowana w perspektywie towarzyszących jej paradoksów: paradoks jedności-wielości (nieudzielności-udzielności), paradoks universale concretum, paradoks wolności skończonej i nieskończonej, paradoks krzyża i zstąpienia do piekieł. Zasada analogii została tu skonfrontowana z metodą dostrzegania paradoksu i związanej z nim tajemnicy. Każde z zagadnień omówione zostało z uwzględnieniem źródeł myśli Balthasara (Anzelm, Przywara, Barth, de Lubac, von Speyr) i ze szczególnym uwzględnieniem jego oryginalnej refleksji. Pozwoliło to wyciągnąć wniosek dotyczący centralnego miejsca analogii miłości w koronnym dziele Balthasara, zwanym Trylogią.
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3

Saint-Pierre, Mario. "PRZYWARA, Erich, Analogia Entis." Laval théologique et philosophique 48, no. 2 (1992): 309. http://dx.doi.org/10.7202/400713ar.

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4

Tabaczek, Mariusz. "A Trace of Similarity within Even Greater Dissimilarity." Forum Philosophicum 23, no. 1 (2018): 95–132. http://dx.doi.org/10.5840/forphil20182314.

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This article readdresses the Przywara-Barth controversy concerning analogia entis. The main point of our analysis is the question of whether the concept of analogy presented by Erich Przywara was in line with the classical Aristotelian-Thomistic definition and use of analogy in theistic predication. First, we ask about Przywara’s strong conviction that analogy is primarily a metaphysical and not merely a grammatical doctrine. Secondly, after presenting the complexity of Aquinas’ notion of analogy, as well as the variety of opinions on this subject among his commentators, we analyze (1) the objectives of Przywara’s view of analogia entis, (2) his grounding it in the terminology taken from the typology offered by Cajetan and juxtaposing analogia proportionalitatis and analogia atributionis, and (3) his introduction of the concept of “a new ‘attributive analogy’” proceeding from above to below and sustaining the tension within analogia entis. We show that Przywara remained a faithful student and interpreter of Thomas, where this makes Barth’s accusation that the Catholic doctrine of analogia entis puts God and creatures on a common plane of being unjustified.
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5

Béjar Bacas, Serafín. "De la «analogia entis» a la «analogia incarnationis»." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 97, no. 381-382 (2022): 715–44. http://dx.doi.org/10.14422/ee.v97.i381-382.y2022.014.

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La cristología tiene como objetivo universalizar la narrativa evangélica. Para ello son necesarias determinadas mediaciones de razón que hagan posible dicha empresa. El autor del presente artículo, inspirado por la fenomenología contemporánea, propone como mediaciones válidas la «manifestación», la «carne» y el «don» con el fin de pergeñar una propuesta cristológica de carácter trinitario. De esta manera, la cristología abandonaría la hegemonía del pensamiento del ser (analogia entis) para abrirse a un nuevo horizonte caracterizado por el pensamiento del aparecer (analogia incarnationis).
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6

Fabbianelli, Faustino. "Fichte und die analogia entis." Fichte-Studien 47 (2019): 129–46. http://dx.doi.org/10.5840/fichte20194711.

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The paper has two aims: firstly, to present Fichte’s transcendental ontology as a theory of the analogia entis. This allows to comprehend in which sense his Doctrine of science is different from Kant’s or Hegel’s thought. Secondly, i aim to outline the twofold nature of Fichte’s analogical ontology, depending on whether the intellectual concept or the concept of love is in the foreground. i distinguish these two approaches and evaluate them both with regard to the relation between the Absolute and his manifestations and to the immanent connections among the creatures.
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7

Xu, Xiaoyan. "Analogia Entis in a Monastic Vision: Thomas Merton’s Answer to the Modern World." Religions 15, no. 1 (2024): 72. http://dx.doi.org/10.3390/rel15010072.

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The idea of analogia entis has undergone a long intellectual development and gained unprecedented importance in the twentieth century with the elaboration of Przywara. It seems difficult to correlate the development of this classical theological idea with Thomas Merton (1915–1968). Nevertheless, in the face of the challenges of the modern world, Merton’s way of thinking resonates with many of the connotations of analogia entis as articulated by Przywara. This paper attempts to argue that Merton, in his late works, alludes to the metaphysics, epistemology, and, by extension, the methodology of inter-religious dialogue that analogia entis entails by elaborating on the ideas of natural contemplation, symbolism, and metaphysical intuition.
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8

Polanco, Rodrigo. "Harmony Justesse Analogia Linguae: Literature as a “First Language of God” in the Thought of Hans Urs von Balthasar." Religions 15, no. 1 (2024): 113. http://dx.doi.org/10.3390/rel15010113.

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Balthasar is, first and foremost, a Germanist. His theology is internally related to literature. This article shows how deep this link is, starting from three aspects: the literary coordinates that appear to be integrated in the theological structure of his thought, the theological language that Balthasar discovers in the literature, and the use of some literary instruments to engage with theology. Overall, Balthasar bases this profound and internal use of literature on the harmony/harmonization (Zum-stimmen-bringen/justesse/analogia linguae) he discovers between literary form or style and theological content. This harmony, justesse, or analogia is mediated by the free creativity of the author of the literary text under the power of the Spirit and sustained by the analogia entis and Christological analogia entis.
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9

JOHNSON, KEITH L. "RECONSIDERING BARTH'S REJECTION OF PRZYWARA'S ANALOGIA ENTIS." Modern Theology 26, no. 4 (2010): 632–50. http://dx.doi.org/10.1111/j.1468-0025.2010.01635.x.

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10

Melandri, Enzo. "The ‘analogia entis’ according to Franz Brentano." Topoi 6, no. 1 (1987): 51–58. http://dx.doi.org/10.1007/bf00141818.

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11

Strumiłowski, Jan. "Antropologiczne konsekwencje teorii analogia entis w kontekście aktów rozumu i woli." Teologia w Polsce 12, no. 1 (2020): 127–47. http://dx.doi.org/10.31743/twp.2018.12.1.09.

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Artykuł podejmuje analizę zależności między prawdą Bożą a prawdą ludzką oraz między działaniem Bożym a działaniem ludzkim. Za podstawę takiej analizy obrano spostrzeżenia, że zasada orzekania o Bogu na podstawie analogii bytu odnajduje swoje źródło nie tyle w zależności między logiką ludzkiego dyskursu a metalogiką prawdy Bożej, ile między samą rzeczywistością Boską a rzeczywistością ludzką. Jeśli więc źródłowo analogia entis dotyczy samej rzeczywistości, to zastosowanie może ona odnaleźć nie tylko w przestrzeni prawdy, lecz także w przestrzeni działania (miłości). Owa analiza jest pewnego rodzaju konfrontacją ze współczesnym, postmodernistycznym rozbiciem antropologicznym, które zgadza się na niezależność rozumu i woli. Jest również konfrontacją z szerzącym się przeświadczeniem, że chrześcijanin powinien przede wszystkim żyć według Ewangelii, natomiast kwestia poznania Boga jest już mniej konieczna (co dyskredytuje rozum i teologię). Owa konfrontacja ma na celu odpowiedź na pytanie, czy miłość ewangeliczna bez poznania Boga jest w ogóle możliwa.
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12

Brazier, P. H. "C.S. Lewis and the Anscombe Debate: from analogia entis to analogia fidei." Journal of Inklings Studies 1, no. 2 (2011): 69–123. http://dx.doi.org/10.3366/ink.2011.1.2.7.

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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?
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13

Franks, Angela Franz. "Trinitarian Analogia Entis in Hans Urs von Balthasar." Thomist: A Speculative Quarterly Review 62, no. 4 (1998): 533–59. http://dx.doi.org/10.1353/tho.1998.0002.

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14

Murphy, Francesca. "The Sound of the Analogia Entis Part II." New Blackfriars 74, no. 877 (1993): 557–65. http://dx.doi.org/10.1111/j.1741-2005.1993.tb01459.x.

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15

McMeans, Joseph. "A Revival of Metaphysics?" Maynooth Philosophical Papers 11 (2022): 99–110. http://dx.doi.org/10.5840/mpp202222519.

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In this article, I seek to review Philip Gonzales’s call for a revitalization of the Catholic analogia entis, both as a fundamental philosophical principle and as a guiding metaphysical vision for the Church today, as explicated in his recent work, Reimagining the Analogia Entis: The Future of Erich Pryzwara’s Christian Vision. I will begin by offering a short synopsis of Erich Przywara’s reappraisal of analogy in relation to the work of Edmund Husserl and Martin Heidegger, followed by an exposition of Philip Gonzales’s call for a non-identical repetition of Przywara’s metaphysical vision both in philosophy and the Church at large. In closing, I will seek to offer an evaluation of Gonzales’s proposal from a supportive yet concerned horizon of postmetaphysical mindfulness.
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16

Camacho Quijano, Manuel. "Analogia Christi. Posibilidades y límites del lenguaje analógico en Hans Urs von Balthasar." Cuadernos Isidorianum 14 (December 29, 2023): 111–23. http://dx.doi.org/10.46543/cuadisid.2314.1006.

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La cuestión sobre el dinamismo de la analogia encuentra dos grandes hitos en la teología de Dionisio Areopagita y de Santo Tomas de Aquino, aunque caerá en un momento de crisis a causa de los planteamientos neoescolásticos. El teólogo protestante Karl Barth criticará duramente esta decadencia. Hans Urs von Balthasar, influenciado por todos estos elementos, formulará la analogia Christi. Este planteamiento, que quiere reconciliar la postura católica (analogia entis) y protestante (analogia fidei), acepta los elementos barthianos de la centralidad cristológica y la crítica a la conceptualización divina propia de la neoescolástica, pero rechaza la unilateralidad que Barth establece en la revelación de Dios en Cristo.
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17

Hohyun Sohn. "Beauty and Holiness: Art and Jesus as Analogia Entis." THEOLOGICAL THOUGHT ll, no. 165 (2014): 177–218. http://dx.doi.org/10.35858/sinhak.2014..165.004.

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18

Shaw, C. Pierson. "Karl Barth and the Analogia Entis (review)." Toronto Journal of Theology 28, no. 2 (2012): 331–32. http://dx.doi.org/10.1353/tjt.2012.0051.

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19

Komline, Han-luen Kantzer. "Calvin and Przywara's Analogia Entis: A New Start for an Old Debate." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, no. 2 (2022): 250–77. http://dx.doi.org/10.1177/10638512221083878.

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This paper brings the thought of John Calvin into dialogue with Erich Przywara's Analogia Entis in order to reboot the Reformed-Catholic dialogue on the analogy of being, which Karl Barth has tended to dominate. The paper begins by distilling from Analogia Entis, and explicating, nine key principles that express Przywara's understanding of the analogy of being (Part I). It then turns to the relationship between God and creation expressed in Calvin's Institutes 1.1–5, demonstrating that in these crucial opening chapters Calvin explicitly affirms his own version of each of these nine principles save one, which he explicitly endorses elsewhere in the Institutes (Part II). Based on this analysis, the paper proposes that the relationship between Calvin and Przywara ought best to be viewed as one of dissimilarity amid greater similarity and that Calvin be retrieved as a fruitful resource for Reformed-Catholic détente on the issue of ontology.
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20

Vincent, Gilbert. "Métaphores, paraboles et analogie: La référence à la théologie dans la pensée de Paul Ricœur." Études Ricoeuriennes / Ricoeur Studies 3, no. 2 (2012): 92–109. http://dx.doi.org/10.5195/errs.2012.150.

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It is acknowledged that the study of metaphor is a key inflection in Ricœur’s heremeneutics. It is perhaps less well known that this study is concomittant with one of parables, which represents an equally noteworthy inflection in Ricœur’s contribution to Biblical hermeneutics. Some, however, use this concommitance to argue that the transfer of some theological presuppositions (as to the nature of language and the Truth) is facilitated by this and then do not hesitate to claim that the pages devoted to tha analogia entis, in The Rule of Metaphor, are proof of the presence of dubious theological interests in the development of his theory of metaphor. To counter this devastating critique, this article draws from some analyses by Umberto Eco, which imply that the relation between analogia entis and metaphor are not epistemologically scandalous as well as Alain, who sketched out an interpretation of parables which is very close to Ricœur’s.
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21

Alfsvåg, Knut. "The significance of participation in transcendence in Luther and Przywara." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 3 (2022): 229–50. http://dx.doi.org/10.1515/nzsth-2022-0012.

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Summary Plato and Aristotle understood phenomena to be knowable to the extent that they participate in the reality of the unchangeable, and this attitude was appropriated by the church fathers as a way of exploring the world’s dependence on its Creator. Luther’s insistence on the world’s sinfulness and on salvation as one-sidedly dependent on divine agency has been criticized as a rejection of this understanding of the inherent goodness of the world, thus paving the way for the secularized world view of modernity. Among these critics is Erich Przywara in his works up to and including his book Analogia Entis from 1932. However, in 1952 Przywara published an article where he found Luther’s theology of exchange to be a close parallel to his own doctrine of analogia entis, the implication being that Luther is closer to a Catholic understanding of the world’s relationship with God than mainstream post-Enlightenment Protestantism, and this article is an attempt to substantiate that claim.
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22

Hanke, Miroslav. "Analogia entis in the Nominalist Tradition. Marginal Notes on Fourteenth-Century Semantics." Aither 9, no. 17 (2017): 48–73. http://dx.doi.org/10.5507/aither.2017.003.

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23

Pecina, Bjorn. "Der analoge Gott. Przywaras Analogia-entis-Lehre und Fichtes Ontologie." Fichte-Studien 36 (2012): 253–65. http://dx.doi.org/10.5840/fichte20123656.

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McMaken, W. Travis. "Karl Barth and the Analogia Entis - By Keith L. Johnson." International Journal of Systematic Theology 15, no. 2 (2013): 219–21. http://dx.doi.org/10.1111/j.1468-2400.2011.00570.x.

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Tatukude, Farlen, and Billy Kristanto. "THE CONCEPT OF IMAGO DEI IN THE THOUGHT OF GERRIT CORNELIS BERKOUWER." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 1 (2019): 5–26. http://dx.doi.org/10.51688/vc6.1.2019.art1.

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Gerrit Cornelis Berkouwer was a significant Dutch Reformed theologian. This article will observe Berkouwer’s concept of imago Dei based on systematic-biblical method. In other words, biblical concept will only support the systematic-theological based discussion. It will be demonstrated through this article that, in comparison to previous approaches of explaining the concept of the image, Berkouwer had made a significant contribution. That contribution is found in his emphasis on the functional aspect of being the image. In doing this, on one hand, he followed the path of Reformatory tradition, but on the other hand, he also diverted from the Reformatory tradition on some issues about the concept of the image. 
 KEYWORDS: Berkouwer; imago Dei; human nature; human dignity; Postmodernism; analogia entis; analogia relationis; analogia amoris
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Llamas Roig, Vicente. "Metafísica del Quod est: coordenadas sutiles para una teoría analítica del ente." Cuadernos Salmantinos de Filosofía 44 (January 1, 2017): 135–64. http://dx.doi.org/10.36576/summa.48622.

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El artículo segmenta un recorrido por la metafísica esencialista y el paradig-ma unívoco del ens que brinda Duns Escoto, auténtica propuesta ontológica del Medievo en detrimento del programa energetista sustentado en la analogia entis. Se hilvanan los momentos estructurales de comunidad esencial o real-metafísica en la entidad (communitas entis), comunidad natural específica (communitas naturae), individuación (singularitas) y subsistencia incomunicable (suppositalitas), en un régimen bidireccional con quiásmica prerrogativa de comunidad del ens unívoco o de virtualidad del singular. La persona es el evento exuberante en que culmina la actualidad de la naturaleza sustancial individuada de índole espiritual
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von Balthasar, Hans Urs. "La métaphysique d’Erich Przywara." Nouvelle revue théologique Tome 145, no. 3 (2023): 372–86. http://dx.doi.org/10.3917/nrt.453.0372.

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En 1933, le jeune Hans Urs von Balthasar recense le volume phare d’Erich Przywara Analogia Entis. Il montre son intérêt pour une métaphysique d’une espèce nouvelle, la phénoménologie, répondant aux besoins de l’époque. Il insiste sur le « style » de cette œuvre, indique les sphères d’influence et résume le contenu fondamental où se précise sa propre conception de l’analogie.
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Raczyński-Rożek, Maciej. ""Analogia entis" Ericha Przywary jako model myślenia katolickiego w postmodernistycznej rzeczywistości." Teologia w Polsce 12, no. 2 (2020): 215–31. http://dx.doi.org/10.31743/twp.2018.12.2.13.

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Współczesny katolik porusza się w szeroko pojętej kulturze postmodernistycznej, która już w swoich założeniach nie da się pogodzić z myśleniem katolickim, zwłaszcza ze względu na negację istnienia prawdy obiektywnej. Musi on więc zadbać sam o swoją wizję rzeczywistości. Erich Przywara przedstawia światopogląd, który może być odpowiedzią na to zapotrzebowanie. Z jednej strony jest on bowiem głęboko osadzony w tradycji katolickiej, a z drugiej strony otwarty na myślenie współczesne. Uwzględnienie historyczności podmiotu i przedmiotu sprawiło, że analogia entis Przywary nie zamyka się w jakimś statycznym systemie, ale jest dynamicznym ujęciem, które pozwala wchodzić w dialog lub polemikę z gorącymi kwestiami bieżącymi.
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Gonzales, Philip. "Analogia Entis: Metaphyiscs: Original Structure and Universal Rhythm. By Erich Przywara." American Catholic Philosophical Quarterly 91, no. 1 (2017): 145–49. http://dx.doi.org/10.5840/acpq20179112.

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30

Pidel, Aaron. "Analogia Entis: Metaphysics: Original Structure and Universal Rhythm. By Erich Przywara." International Philosophical Quarterly 56, no. 2 (2016): 241–44. http://dx.doi.org/10.5840/ipq201656264.

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31

Dunkle, Brian P. "Service in the Analogia Entis and Spiritual Works of Erich Przywara." Theological Studies 73, no. 2 (2012): 339–62. http://dx.doi.org/10.1177/004056391207300204.

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González Suárez, Lucero. "La doctrina de Tomás de Aquino sobre la analogía como recurso para el conocimiento natural de dios. una meditación filosófica sobre sus límites y alcances." Perseitas 3, no. 2 (2015): 154. http://dx.doi.org/10.21501/23461780.1625.

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El propósito de este ensayo consiste en reflexionar sobre el fundamento ontológico de la doctrina de Tomás de Aquino sobre analogía, con el fin de señalar sus alcances y límites para el conocimiento natural de Dios. En el primer apartado se reflexiona sobre la analogia entis. En el segundo, se define la analogía y sus tipos. En el tercero, se explica que a través de la analogía es posible acceder al conocimiento indirecto de Dios. En el cuarto, se plantea la pregunta acerca de cuál es el Dios al que permiten acceder las pruebas de la existencia de Dios basadas en la analogía, con el fin de argumentar que, como sostiene San Juan de la Cruz, entre las criaturas y Dios hay una infinita desemejanza, motivo por el cual, si bien es cierto que la analogía permite a la teodicea el conocimiento de Dios como causa, no es un medio proporcionado para el conocimiento de su ser sobrenatural. El artículo concluye con la exhibición de los límites del pensamiento analógico para el conocimiento esencial de Dios: de la trascendencia y el misterio que envuelven su presencia. La tesis a demostrar es que el conocimiento analógico de Dios es imperfecto e incompleto, pero no falso.
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Zavidniak, Bogdan Teodorovich. ""Deus semper maior" or theodicy of Erycha River." Ukrainian Religious Studies, no. 84 (January 9, 2018): 67–73. http://dx.doi.org/10.32420/2017.84.793.

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This article examines Erich Przywara‘s conceptual understanding of the proofs for the existence of God. It also interprets the proofs of God’s existence. Тhe concept of God in the philosophy of Przywara is considered by exploring the nature of the relations between the transcendent sphere of God and the spiritual world of the human person. From the point of view of historiography, the role of the book “The Analogia entis” by Przywara is highlighted.
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White, Thomas Joseph. "On the Ecumenical Work of Reforming Christology: Sacra Doctrina, Analogia Entis, and Kenosis." Nova et vetera 20, no. 2 (2022): 649–72. http://dx.doi.org/10.1353/nov.2022.0043.

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35

Eikelboom, Lexi. "Reading for Form in Doctrine: Literary Approaches to Przywara’s Analogia Entis." Journal of Religion 102, no. 3 (2022): 307–31. http://dx.doi.org/10.1086/719824.

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36

Hemming, Laurence Paul. "Analogia non Entis sed Entitatis: The Ontological Consequences of the Doctrine of Analogy." International Journal of Systematic Theology 6, no. 2 (2004): 118–28. http://dx.doi.org/10.1111/j.1468-2400.2004.00124.x.

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Naif, Oktovianus. "MEMBICARAKAN ALLAH DENGAN MENGGUNAKAN VIA ANALOGIAM." Lumen Veritatis: Jurnal Filsafat dan Teologi 9, no. 2 (2017): 29–48. http://dx.doi.org/10.30822/lumenveritatis.v9i2.89.

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Since the beginning of the philosophical or theological discourse about God, there has been a problem of validity of a proposition about God. God is unlimited and human faculty is limited, so God in Him Self can not be totally comprehended by human intellect. Based on this concept Lateran Council explained that “inter creatorem et creaturam non potest (tanta) similitude notari, quin inter eos maior sit dissimilitude notanda”. How can we think and talk about God while at the same time respecting God’s mystery? Analogia entis would be a helpful solution in a discourse and proclamation about God.
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38

Martin, Jennifer Newsome. "Reimagining the Analogia Entis: The Future of Erich Przywara’s Christian Vision. By Philip John Paul Gonzales." American Catholic Philosophical Quarterly 94, no. 3 (2020): 495–99. http://dx.doi.org/10.5840/acpq2020943206.

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39

Pidel, Aaron. "Reimagining the Analogia Entis: The Future of Erich Przywara’s Christian Vision. By Philip John Paul Gonzales." International Philosophical Quarterly 60, no. 1 (2020): 119–22. http://dx.doi.org/10.5840/ipq20206012.

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Smith, Garrett R. "The Analogy of Being in the Scotist Tradition." American Catholic Philosophical Quarterly 93, no. 4 (2019): 633–73. http://dx.doi.org/10.5840/acpq2019927189.

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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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Malloy, Christopher J. "Analogia Entis: On the Analogy of Being, Metaphysics, and the Act of Faith. By Steven A. Long." American Catholic Philosophical Quarterly 87, no. 3 (2013): 556–60. http://dx.doi.org/10.5840/acpq201387344.

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42

Koterski,, Joseph W. "Analogia Entis: On the Analogy of Being, Metaphysics, and the Act of Faith. By Steven A. Long." International Philosophical Quarterly 52, no. 2 (2012): 254–57. http://dx.doi.org/10.5840/ipq201252224.

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Bonino, Serge-Thomas. "“Analogia entis”: On the Analogy of Being, Metaphysics, and the Act of Faith by Steven A. Long." Thomist: A Speculative Quarterly Review 77, no. 4 (2013): 629–33. http://dx.doi.org/10.1353/tho.2013.0007.

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Betz, John R. "The Analogia Entis as a Standard of Catholic Engagement: Erich Przywara's Critique of Phenomenology and Dialectical Theology." Modern Theology 35, no. 1 (2018): 81–102. http://dx.doi.org/10.1111/moth.12462.

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Dwyer, John N. "Book Review: Die Tiefe des Seins: Eine Untersuchung zum Ort der Analogia entis im Denken Paul Tillichs." Theological Studies 51, no. 1 (1990): 162–64. http://dx.doi.org/10.1177/004056399005100129.

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46

Raczyński-Rożek, Maciej. "The Church as the Realization of the Nature of Man in "Deus Semper Maior" by Erich Przywara." Bogoslovni vestnik 79, no. 3 (2019): 751–64. http://dx.doi.org/10.34291/bv2019/03/raczynski.

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Abstract: Today's culture of Western Europe has commonly rejected God and Christianity and considers this state of affairs to be the best state conducive to the development of individuals and societies. Among those who have kept faith in the transcendent God, many present the attitude of "God – yes, the Church – no", considering individuality in faith as the best way to happiness. The answer to these extremely common attitudes today is the concept of Analogia Entis by Erich Przywara and its application in reflection on man and the Church. The article considers the vision described in the three-volume interpretation of Spiritual Exercises of Ignatius Loyola published by Przywara and titled Deus semper maior. This work can be called the synthesis of his theology which the author himself describes as the practical application of his analogous method.
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Moran, Andrew. "Milton’s Dantean Raphael." Ben Jonson Journal 29, no. 1 (2022): 99–132. http://dx.doi.org/10.3366/bjj.2022.0330.

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While Raphael’s guidance of Adam has provoked much discussion, his origin in the Apocrypha, which Milton in Christian Doctrine derided as “fabulous, low, trifling, and quite foreign to real sagacity and religion,” deserves more attention. This article argues that his origin in Tobit, considered canonical by Catholics, is only the beginning of his Catholic identity. Through the “divine” Raphael, who encourages in Adam an exaggerated confidence in his own nature, Milton critiques another charming, philosophical, Catholic storyteller whose teachings are grounded in the analogia entis, the author of The Divine Comedy. Milton imitates Dante’s practice of making the epic predecessor a character—Raphael guides Adam as Virgil had the Pilgrim—to critique Dante’s poetic presumption and deficient understanding of sin. Michael, the angel from the Protestant Bible whose teaching hews closely to Scripture, with his emphasis on sin and obedience then provides a model for the Protestant poet.
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Kiboi, John Michael. "Family as The Church in Miniature: A Panacea to Domestic Violence in Christian Families in Africa." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 1 (2022): 75–94. http://dx.doi.org/10.24193/subbto.2022.1.05.

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"Observably, many African Christians, on church-going days, put on reverend moods and are kind towards one another, both at home and at the Church premises. It is not uncommon that these same Christians are violent the rest of the week, treating members of their families unkindly. This shows how much the church is revered as a holy institution. This is the problem of sacred-secular dichotomy; between the church and worshipping days versus away from the church and non-worshipping days. Therefore, we argue that if the human institution –the family, is understood as God’s own instituted basic unit of the church and therefore holy, peace will prevail among its members. The approach applies the principle of analogia entis to argue that the human family is God’s family in the same manner we speak of the church as the Family of God since both are prefigured in God’s eternal plan. In this research, the anthropological data is gathered by non-probability sampling. Keywords: violence, women, family, Africa, spirituality. "
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.

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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
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Kozma, Zsolt. "Identity, Denomination and Nationality." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (2020): 215–28. http://dx.doi.org/10.24193/subbtref.65.2.12.

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"Identity pins down accurately who individuals are in relation to God, society, and themselves. God’s statement about Himself (His self-identity) in the Bible “I am who I am” can guide us to find our own “I am who I am”, definitely taking into account the analogia relationis rather than the analogia entis. The constant domi-nant of our human identity as God’s identity as well is that we stay humans despite all circumstances, but its features (“our qualities”) are variable. We are only interested in two of the many identity features: our denomination and our Hungarian ethnici-ty, which are “only” features, but as such they have been decisive. In the 20th centu-ry, we, as Reformed Protestants and Hungarians, got under the burden of the polit-ical and ecclesiastical consequences of the two world wars. Our faith required that the church and the Hungarians did not lose their identity features from the per-spective of the communities and individuals. During the interwar period (1920–1944) and during the totalitarian regime (1945–1989), we, Transylvanian Re-formed Protestants, had one single duty to fulfil: clarify our relationship vis-à-vis the political authority in such a way as to remain disciples and a disciple church without which we are not the ones who we must be. In his prayer, Jesus does not ask the Fa-ther to take all of his followers out of this world (meaning society) but rather to de-fend them from evil (John 17:15). How can we fulfil it? Our yes/no answer is the issue of gratitude towards God and penitence before Him. Keywords: the content of identity, energy of the protective spirit, dominant church, non-democratic church, valve system."
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