By Keith L. Johnson
It is a attention-grabbing new learn not easy the classical view of Karl Barth's rejection of the Roman Catholic realizing of analogia entis. Many interpreters argue that Karl Barth's rejection of the Roman Catholic analogia entis was once dependent upon a fallacious interpretation of the main, and plenty of students additionally contend that overdue in his occupation, Barth replaced his brain in regards to the analogia entis, both via taking flight his rejection of it or via adopting a few type of it as his personal. This booklet demanding situations either perspectives, and via doing so, it opens up new avenues for ecumenical discussion among Protestants and Roman Catholics. briefly, this publication establishes that Barth didn't make a mistake whilst he rejected the analogia entis and that he additionally by no means wavered on his critique of it; he did, even if, switch his reaction to it - no longer by way of breaking along with his previous proposal, yet by way of deepening it in order that a real Christological discussion might ensue among Protestant and Roman Catholic theologians. This end might be used to indicate how one can new terrain for ecumenical discussion in modern discussions. "T&T Clark stories in Systematic Theology" is a sequence of monographs within the box of Christian doctrine, with a specific concentrate on positive engagement with significant issues via historic research or modern restatement.
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Additional info for Karl Barth and the Analogia Entis (T&T Clark Studies in Systematic Theology)
See Barth, The Epistle to the Romans, p. 113. , p. 88. , p. 77. Barth is at great pains throughout Romans II to close to door to any misinterpretation like the one that plagued the idea of ‘growth’ in Romans I. See, for example, his emphasis that ‘the creation is a new creation; it is not a mere new eruption, or extension, or unfolding, of that old “creative evolution” of which we form a part, and shall remain a part, till our lives’ end’. See Barth, The Epistle to the Romans, p. 102. 69 Barth’s picture of God, then is of the One who is the pure and absolute boundary and beginning of all that we are to have and do; God, who is distinguished qualitatively from men and from everything human, and must never be identified with anything which we name, or experience, or conceive, or worship as God .
One of the implications of this insight in Romans II is that, apart from grace, all human speech about God is revealed to not actually be speech about God at all. Przywara pushed back against this notion because he believed that a properly formulated doctrine of analogy provided a way to avoid the errors Barth was trying to avoid without denying the ability of humans to say something true about God. Barth would move in a similar direction in the Church Dogmatics, but he would do so without abandoning the commitment to the diastasis between God and humanity that is driving his insights here.
Barth, The Epistle to the Romans, pp. 330–1. Busch notes that Barth’s use of ‘invisibility’ in Romans II is directed against Schleiermacher’s ‘intuition’ (Anschauung), which saw God as already posited from the outset in the religious self-consciousness as well as any notion of a subsequent positing of God in the self-consciousness. See Busch, The Great Passion, p. 22. 31 KARL BARTH AND THE ANALOGIA ENTIS conviction that the church had done too little in the face of the tragedy caused by the war.
Karl Barth and the Analogia Entis (T&T Clark Studies in Systematic Theology) by Keith L. Johnson