User:Rick Jelliffe/sandbox

=Analogia entis=

= Overview = Analogia entis gives a name to a broader range of considerations or usages than its strict definition may suggest: theological discussion of the term has been described as "remarkably confused". To expose the different facets of the term, this article treats analogia entis as five related usages:


 * cognitive: a non-mystical, fallable human cognitive event involving the characteristic double motion in-and-beyond (distinct from deduction, intuition, instress, etc.);


 * rhetorical reflex: that whenever we state something positive about God, we should immediately also state that this is not a limitation on God: so reconciling the cataphatic with the apophatic;


 * philosophical: building on the Aristotelean category of metaphor, and Aquinas's real distinction between essence and existence in creatures, which contrasts with the unity of essence and existence in God (divine simplicity): God is not a creature and not part of the cosmos but is uniquely behind and above the cosmos, so God's "being" is infinitely different from our "being", not an end-point in some continuum of being.


 * theological: a symbolic mechanism of general revelation favoured by God in communicating his nature to humans (distinct from, for example, dreams, signs and wonders, angels or syllogisms) and a reliable denkform that underlies much Catholic theology. This usage has been controversial with some Protestant theologians who accuse it of being natural theology.


 * religious or noetic form: the application of analogia entis as life, e.g., as a pattern for biblical interpretation, devotions, and Catholic literature.

Readers should be aware that there can be considerable re-interpretation of the term, so that the concept that a person of one community writes about may be different from the concept of those from another community they are nominally quoting from.

Development
Key developments include:


 * 4th Century B.C.E.: Aristotle discusses analogy and the pros hen legomena, and distinguished "analogy of proportion" from "analogy of attribution"
 * 1st Century: Mark 4:14 notes that indirect language was Jesus’ preaching idiom: “He did not say anything to them without using a parable.
 * 1st Century: St Paul’s mirror analogy in 1 Corinthians 13:12 "|For now we see through a glass, darkly", i.e. that we do not see directly or entirely or well but in the nature of a poor partial reflection of something greater.


 * 2nd Century: Ireneus Against Heresies states that the Son (who is knowable and known) declares the Father (who is invisible.)


 * 4th Century: St Augustine's phrase sempor major ("always greater"), that God is always more.


 * 6th century: Pseudo-Dionysius the Areopagite's On the Divine Names discuss God's hyper-being or pre-being


 * 11th century: Anselm's Proslogion, subverting his famous Ontological argument, says to God "you are that (being) greater than which can be conceived"


 * 13th century: Paul’s mirror analogy was re-worked in the negative by the Fourth Lateran Council of 1215 as "for between creator and creature there can be noted no similarity so great that a greater dissimilarity cannot be seen between them."


 * 13th Century, Albert Magnus used and perhaps coined the term in his commentary on Aristotle's Metaphysics lib. 4, tr. 1, c. 3


 * 13th century, St Thomas Aquinas looked at these statements through eyes informed by Aristotle’s Categories and q. 10 Metaphysics, and proposed that our theological language and knowledge of God must therefore be classed as  analogical (rather than univocal or equivocal).


 * 14th century, the actual term was used around 1325 by Petrus Thomae in his Quaestiones de ente q. 10


 * 16th century, the term was used around around 1500 by Thomas Cajetan in a commentary on Aquinas’ Summa


 * 1920s and after, Jesuit Erich Przywara wrote his book Analogia entis,
 * 1940s and after, Hans Urs von Balthasar,
 * 1960s and after, Pope Benedict XVI's famous Regensburg Lecture has been called a commentary on Erich Przywara's book Analogia entis.

Rhetorical reflex
Every metaphor breaks down at some point, but it is a distinctive of analogia entis that the analogy is raised to simultaneously affirm its limit. Consequently, the influence of analogia entis can be seen where positive statements concerning God are immediately qualified by statements with words such as "dissimilarity" or "infinitely more"

An example of this rhetorical reflex is in Joseph Ratzinger's ''Introduction to Christianity" :

"God has become quite concrete in Christ, but in this way his mystery has also become still greater. God is always inﬁnitely greater than all our concepts and all our images and names."

Rick- The “being” component of the “analogy of being” is that the perception or existence of any kind of positive thing or virtue or quality or transcendent may lead us to intimate the same of God, and therefore that God is, and his relation to us. The “measure” ranging from lillies of the field, beauty, sacraments, sexuality, mathematics, the whole of creation. Through analogy, we get constant and momentary glimpses of something in-and-beyond what we see, and intuit or reason or intimate some conception of God, however arbitrary or limited or culturally or mentally bound.

Religious
In theologian John Betz's view, the intention of Przywara's formulation of analogia entis was to “dispose his contemporaries to ever-more humble service of an ever-greater God, whose 'depths' no creature can fathom apart from the Spirit (1 Cor. 2:10)"

For spiritual and devotional exercises
Contemplating nature and drawing analogies about the goodness of God was commended as a spiritual exercise by Jesus: Matthew 6:25 consider the lilies of the field. Following this practise, St Francis of Assisi’ s song Canticle of the Sun is an expression and celebration of the analogia entis.

The method is expanded to include anything good by St Paul: Philippians 4:8 For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praiseworthy, think on these things. The concept of analogia entis lets us suggest that Paul is giving a spiritual exercise here, not merely policing thought for moralist purposes.

(The cases above are analogies because of the mental movement from the concrete thing glimpsed to the spiritual reality grasped. When thinking about something finite that has goodness, beauty etc our mind can move to seeing the same quality but more in God: both in and beyond the thing glimpsed.)

The role of analogy was traditional: "For Erasmus the fundamental law of Christian piety is to move through visible things to that are invisible; visible things are not in themselves evil, however, but neutral."

""When set against all human love and mercy, and against our deserts, do not God's great love and great mercy indeed seem unbounded?""

St Anselm’s Ontological Argument “We conceive of God as a being than which no greater can be conceived.” can be seen as a  devotional statement that attempts induce an analogia entis cognition. 1) God is great, 2) God is the being greater than which cannot be conceived, 3) the recursion of this takes us beyond what can be conceived.

At its fullest extent, it is the realization that we possess no essence, no being, no foundation that is not always, in every moment, imparted to us from beyond ourselves, and that does not therefore always exceed everything that we are in any moment of our existence.

In Catholic doctrine
First Vatican Council (1870) As can be seen (C IV.1), the Catholic concept of analogia entis does not surplant special revelation or the mysteries of faith and grace or the mission of the church. A person in the natural light of human reason uses analogia entis to get so far only (CII.1) ; “Divine power” is needed for more progress (CII.3), which is not excluded from operating by analogia entis; and indeed scripture (CII.4) may speak to us by analogia entis.


 * C II On Revelation. 1. If anyone shall say that the One True God, our Creator and Lord, cannot be certainly known by the natural light of human reason through created things; let him be anathema.


 * 3. If anyone shall say that man cannot be raised by Divine power to a higher than natural knowledge and perfection, but can and ought, by a continuous progress, to arrive at length, of himself, to the possession of all that is true and good; let him be anathema.


 * 4. If anyone shall not receive as sacred and canonical the Books of Holy Scripture, entire with all their parts, as the Holy Synod of Trent has enumerated them, or shall deny that they have been Divinely-inspired; let him be anathema. 


 * C IV.1 On Faith and Reason. If anyone shall say that, in Divine Revelation, there are no mysteries, truly and properly so-called, but that all of the doctrines of faith can be understood and demonstrated from natural principles, by properly-cultivated reason; let him be anathema. | Dei-Filius

Mimesis
In René Girard's psycho-social mimetic theory or imitation, mimetic desire can be viewed as a drive to make real an analogy: that the relation between us and some object should be the same as our model's (i.e., the other party's) relation. Furthermore, metaphysical desire "all desire is a desire to be"  which makes the desire to make real the analogia entis. In this view, humans have a built-in hunger to be like God, which has been used to explain the doctrine of original sin and apotheosis.

In the arts
Many Catholic authors are noted as having analogia entis as part of their culture or world-view, such as Walker Percy. In writing, it may contract it to simpler “in” and “beyond” rhythms in their writing. The rhythm of “in” (analogy) and “beyond” (transcendence from beauty, paradox, contradiction, counter-analogy, limitation, mind-blowing, etc.) is of course a general hallmark of [poetry] and common in the short story.

The complement in literature to analogia entis has been called analogia verbis wherein human rhetoric and literary symbol also participate, by analogy, in the life of God.

"Nothing is profane for those who know how to see"

In the work of influential Catholic writer Flannery O’Connor analogia entis is central to her aesthetic and she adopts the in-and-beyond rhythm as her overarching authorial rhythm https: She “embraces the analogia entis, whereby the surface of being, including the symbols inhering in fictional texts themselves, participates in the mystery of the divine life...those who read O’Connor’s fiction experience a sense of the uncanny."

Her frequent trope of featuring a disabled, mentally ill, criminal or racist character whose supposed external characteristics coincides (in) with an internal grotesqueness (in the judgment of the sympathetic able-bodied or respectable character the reader identifies with), only to then show that (beyond) the judgemental character—and by extension we the reader—is in fact even more internally groteque (and therefore that disability or racism is irrelevant to this angle though central to the story and necessary for the effect). Indeed, O’Connor inverts the specifics in “The Lame shall Enter First” by making the sympathetic character a liberal one-legged person judging the “ugly” person who is a hick bible salesman. Indeed, she goes beyond to say that even good in people is grotesque, not because of bad perception but because it is only halfway finished.

This challenging interplay has been taken up in other works, notably the film Three Billboards outside Ebbing, Missouri which specifically shows a character Red Welby reading a Flannery O'Connor book.

--

Heresy
Elizabethan - "Catholics were not regarded as heretics, but could nevertheless be persecuted under the guise of treason, as William Allen pointed out in his True, sincere and modest defence of English Catholics (1584)" Nicolette Mout Peace without concord: religious toleration in theory and practice Cambridge University University PressPress, 2008 https://doi.org/10.1017/CHOL9780521811620.014

Contents of Novum Testamentum
From Samuel Prideaux Tregelles THE EDITIONS OF ERASMUS https://www-cambridge-org.wikipedialibrary.idm.oclc.org/core/books/an-account-of-the-printed-text-of-the-greek-new-testament/editions-of-erasmus/BE9DC3777ED19F642E4218A742D65B60

NOVUM TESTAMENTUM A NOBIS VERSUM: THE ESSENCE OF ERASMUS' EDITION OF THE NEW TESTAMENT Henk Jan de Jonge The Journal of Theological Studies, NEW SERIES, Vol. 35, No. 2 (OCTOBER 1984), pp. 394-413 (20 pages)

Erasmus' Novum Testamentum of 1519 Henk Jan de Jonge https://www.jstor.org/stable/26745113

Published separately:


 * Methodus expanded to Ratio published separately
 * Paraclesis
 * Latin NT, by dutch? with Erasmus intro explaining why bad idea
 * Aldine 1518 just greek? w coreections
 * 1521 greek only by Fobens representative Nic Gerbell

Aprox 300,000 published by 1522.

Co-workers:
 * Beatus Rhenanus (1511-1528 at Froben)
 * Oecolampadius - first edition

Justified as critical text (de Jonge says).

"It can scarcely be argued that Erasmus pretended to give an edition of the Greek in his Novum Instrumentum. His pretensions were different: to render the Greek as well as possible in a new translation which met the demands of the times, and whose Latin wa purer, clearer and more correct than that of the Vulgate". de jong p400

Annotations had English etc research in his Latin. The Greek is supporting documentation.

"In judging the Greek text in Erasmus' editions of the New Testament, one should realize from the start that it was not intended as a textual edition in its own right, but served to give the reader of the Latin version, which was the main point, the opportunity to find out whether the translation was supported by the Greek."p 413 "The quality of the Greek edition made little difference, as long as it could justify the choice of wording and phraseology of the Latin translation." p410

Erasmus working on Latin text since 1504. 1506 Paul, 1509 Gospels. Worked on Greek only 1514-1516?

Split




Inquisition: roman canon legal system
Ecclesiastical courts were important parts of European legal systems particularly from the 1200s to the 1700s. These operated under Roman-canon system, which provided more certain procedures and criteria for legal cases than the secular legal courts: unlike the early German practice there was no trial by ordeal; unlike the later Austrian practice, the accused needed to be informed of the specific charges; unlike the English jury-system, the decisions were not made by amateurs of a similar class on subjective standards like beyond a reasonable doubt.

Capital offenses required either a confession made freely or the testimony of two unimpeachable witnesses, both for primary and circumstantial information: execution could be commuted to life sentences or exile, and these could be fully commuted after a few years. Some crimes, such as sedition and heresy (frequently considered as related crimes, both equally threatening to autocrats) had cruel executions such as burning, as public warnings; judges in some cases would commute the executions to less cruel methods, such as being strangled before being burned.

In situations where there was no confession, no witnesses, but there was cogent incriminating evidence that convinced the judge the accused was lying, certain limited non-maiming tortures were allowed. The kind and amount of torture was strictly regulated. The accused had to freely repeat the confession later when not under duress. In the view of some historians, the all-or-nothing sentencing and the extremely high evidentiary bar impelled the system to adopt torture, the fear of which had its own efficacy.

The absence of a confession, and the availability of appeals to Rome, meant that sometimes arrest by the Inquisition resulted in years of incarceration without a conviction. Sometimes ransoms were paid to get people out:

From the 1500s, judges increasingly used a less stringent standard of proof to impose milder punishments (poenae extraordinaria), such as penal servitude or floggings, rather than resorting to torture to get a confession. . In some circumstances, inquisitors would try to get the defendant to confess to some lesser crime to avoid capital punishment. For heresy cases, if the accused confessed then recanted their heresy, they thereby put themselves under whatever power the Church had to protect the accused from the full punishment at the hands of the secular authority, sometimes being disappeared to monasteries.

=Erasmus as Evangelist= According to some scholars, Erasmus should not be considered a neutral or disinterested scholar, but as an evangelist using scholarly methods: historian Hilmar Pabel writes "an essential aspect of Erasmus' life's work...(was)...his participation in the responsibility of the bishops and all pastors to win souls for Christ."

To have peace with the Turks, it would be best for them to convert, which means they need to be evangelized (War with the Turks); their evangelization required peace within Christendom (and the Christian communities under the Turks), which required the conversion of Europe (both the political class and socially)--education of a Christian Prince--, and its evangelization; which in turn required peace with God in individuals, which required their conversion--Enchiridion--, which required their evangelization--particularly by preaching (Ecclesiastes and Paraphrases and Annotations) and prayer (e.g. devotional reading of the Gospels in the vernacular, vernacular prayer of the Mass ) Even "theology was to be metamorphic speech, converting persons to Christ."

Although vernacularity was a logical implication his theology of accommodation, his own projects were to purify and promulgate the sources (ad fontes) in Greek and Latin and to create the educated readers who could imbibe those sources.

=Erasmus of Rotterdam and Martin Luther= Erasmus has been described as the alter ego of Martin Luther: similar early story and intertwined careers, but entirely different personalities.


 * Education - Brethren
 * Monk - Augustinian
 * 95 Thesis
 * New Testament and Luther Bible
 * Early mutual suspicion and non-aggression
 * Similar circles: humanist -> prot
 * Free will/mercy/dialog
 * Erasmus responding to Luther's publication
 * removes repent
 * turk
 * catechism
 * Hatred
 * Impact: Massing Europe v US

= Catholic Denkforms, Motifs and Notes = Various thing have been proposed as fundamental Catholic denkforms: ways of doing or expressing theology that, while not being doctrines (e.g., ecclesiology, Trinitarianism, Christology or Mariology) themselves can be seen as patterns and channels common to multiple aspects of Catholic thought and praxis.

???
Sacramentalism = Karl-Henzi Menke Vaticanfiles.org  165 What is the essence of Roman Catholicism? Protestant theologian Leonardo de Chirico. "Ultimate motif"

Scheffzyk's et-et principle
Ratzinger, etc   both-and http://whispersintheloggia.blogspot.com/2007/08/great-et-et.html  The meaning of catholic is synthesis

"et-et cognitive procedure" (https://kclpure.kcl.ac.uk/portal/files/2934796/401303.pdf)

https://www.clergy.asn.au/the-hermeneutics-of-inquisition/ Cardinal Leo Scheffzyk (1920-2005) has explained this Catholic way of thinking as the system of the “et – et.” It is relatively simple then to come up with a whole list of couplets illustrating this idea:

Word and Sacrament Faith and Works Scripture and Tradition Lex orandi and Lex credendi Nature and Grace Reason and Mystery History and Idea Office and Charism Objectivity and Subjectivity Universalism and Unity Continuity and Progress Tolerance and Discipline Community and Person Supernatural and Incarnation Cf. Leo Scheffczyk, Katholische Glaubenswelt. Wahrheit und Gestalt, Paderborn 32008, 37-39.

Contrast with the Protestant Solae

"Because of the et-et epistemological apparatus of the system and in view of its ambitious project, no single model excludesall others,even though, historically speaking, there have been times when one model has been predominant (e.g. Thomism) or, on the other hand, severely questioned (e.g. the criticism of the 1950 encyclical Humani Generis to trends stemming from the Nouvelle Mologie). Because of the "catholic" thrust of the system, all of them contribute in different ways to its multifaceted universality "https://kclpure.kcl.ac.uk/portal/files/2934796/401303.pdf

Kuyper's mediation
https://kclpure.kcl.ac.uk/portal/files/2934796/401303.pdf mediation by church, therefore hierarchy

"the outworking of grace by means of mediation" for Congar incarnation and for Subilia the church

Guardini's openness
A worldview openness and universality to the outside world: comprehensiveness not negation (therefore not syncretism)

"Catholic polyphony" Moehler

Barth thinks The Roman Catholic epistemological openness, its trust in man's abilities, and overall reliance on human co-operation all converge on the biblically sober figure of Mary.

O'Brien
Sacramentality, mediation, communion

Newman's Notes
living tradition -  continuity

a system which has doctrinal stability in spite of theological dynamism

Kasper Mysterium and Communio
-