Read this as part of a Great Texts course at Baylor that I'm unofficially auditing.
About the Vintage Spiritual Classics xi: turn from the therapeutic xiRead this as part of a Great Texts course at Baylor that I'm unofficially auditing.
About the Vintage Spiritual Classics xi: turn from the therapeutic xii-xiii: lector divina as an act of prayer
Preface xv: Benedict was fed up with Roman paganism [cf. Martin Luther in 1510-11] xvii: rules can be abused (sadists and masochists); it's interesting how much the Moore stresses an allegorical interpretation of Benedict's rule, as if he knows the stringency will turn many people off xviii: modern = individualistic; community = altruism and self-denial xx: the abbot speaks for Christ xxi: Rudolf Otto: religion is a sense of awe xxii: sexuality and humor not necessarily suppressed xxiii: being aware of the divine presence everywhere (see p. 28) xxiv: the soul is the center of attention xxv: modernity can't satisfy; monasticism avoids anxiety
Introduction xxvii-xxx: short biography of Benedict xxx: concern about the rule's strictness
Chronology of Christian Monasticism xxxi-xxxvi: Moses, John the Baptist, Jesus, Antony of Egypt, Basil the Great, Gregory of Nyssa, Ambrose, Jerome, Augustine of Hippo, Benedict, Gregory the Great, etc.
The Rule (73 chapters) 3-6: conflicting message of doing good works to "deserve" the kingdom, vs. acknowledging that God's power brings about our good works 7-8: 4 types of monks 8: abbot has the place of Christ 10: treatment varies by circumstance 13: give God credit for good things 16-20: Ch. 7 on humility (12-step process) 16: "we descend by exaltation and ascend by humility" (cf. The Valley of Vision) 20: "good habit and delight in virtue" (cf. Aristotle's Nicomachean Ethics) 21-28: lots of psalm singing 28: get through the whole psalter in a week (energetic Fathers did it in a day) 30: don't sleep with your knife 31: perform satisfaction [penance; see pp. 44-46, 68] 33: corporal punishment (cauterizing iron, strokes of the rod, knife for amputation) 34: may return (after leaving) up to three times 34-35: cellarer must be humble 36: no private property 39: the sick may bathe and eat meat 41: avoid meat from four-footed animals; half a bottle of wine a day 46: types of work 47: "Idleness is the enemy of the soul." 48: read an entire book during Lent 49: "The life of a monk ought to be a continuous Lent."; don't do anything without the abbot's approval 51-52: guests should be welcomed by superiors, not brothers 54: bedding and clothing; the abbot's table 55: artistry in the monastery 56: hard entrance (long waiting period and repetition of the rule) for novices 59-60: visiting monks 61: sometimes boys can judge their elders, like Samuel and Daniel (cf. p. 67) 63: hate the sin, but love the sinner; leaders should strive to be loved, not feared; discretion is the mother's of virtues 65: porter's room is near the entrance 66: news from outside the monastery can be dangerous 67: don't defend blood relatives in a monastery 69: wicked zeal vs. good zeal; this rule is to lead to virtue in the monastic life; use the OT and the NT; Basil mentioned 70: cultivate virtues with God's help; this is a little rule for beginners [cf. Westminster Shorter Catechism]...more
The early edition of Miracles was criticized by Elizabeth Anscombe, a philosopher who debated Lewis in the only public debate that Lewis ever lost. AThe early edition of Miracles was criticized by Elizabeth Anscombe, a philosopher who debated Lewis in the only public debate that Lewis ever lost. A revised edition of this book, according to this article, addressed Anscombe's concern, but essentially uses it to reinforce Lewis's original opinion....more
Listened to this driving to and from Baylor. This is the third time that I've read through the entire epic.
Beginning of Book 1: Disc 1, Track 1 BeginniListened to this driving to and from Baylor. This is the third time that I've read through the entire epic.
Beginning of Book 1: Disc 1, Track 1 Beginning of Book 2: Disc 1, Track 7 Beginning of Book 3: Disc 2, Track 4 Beginning of Book 4: Disc 2, Track 8 Beginning of Book 5: Disc 3, Track 6 Beginning of Book 6: Disc 4, Track 4 Beginning of Book 7: Disc 5, Track 1 Beginning of Book 8: Disc 5, Track 4 Beginning of Book 9: Disc 5, Track 7 Beginning of Book 10: Disc 6, Track 7 Beginning of Book 11: Disc 7, Track 6 Beginning of Book 12: Disc 8, Track 3...more
I probably won't give this more than 3 stars. It's got too much of the flavor of Brad Gregory's The Unintended Reformation and Charles Taylor's A SecuI probably won't give this more than 3 stars. It's got too much of the flavor of Brad Gregory's The Unintended Reformation and Charles Taylor's A Secular Age in its Catholic "blame the Reformation" narrative.
Ressourcement i: Catholic emphasis on tradition
Translator's Preface xiv: Analogia Entis one of the most challenging works of philosophical theology ever written; 4-fold aim of the long introduction xv: translation is more literal than dynamic xvin10: language itself is analogical
Preface to the 1962 Edition
From the Preface to the First Edition of Analogia Entis I (1932) xx: essence/existence in Aquinas xxi: interaction with Barth; creatureliness and Heidegger xxii: Augustine and "God in us and God beyond us"; the oscillating in-and-beyond xxii-xxiii: creaturely mutability; positive and negative aspects of being xxiii: God's sovereignty
Translator's Introduction (John R. Betz) 1: Catholic ontology 3: Pieper found Analogia Entis "virtually unreadable" 3: reasons that metaphysics is unpopular 4-5: the importance of Pryzwara 7: misunderstanding of analogia entis 9: John Paul II and Benedict 16 9-10: Fourth Lateran Council and expressions of analogia entis 11: Barth's opposition
1. Erich Przywara (1889-1972): Life and Writings 12: contradiction/tension/opposites/polarity/analogy 13: analogia entis not original to Pryzwara 14: Pryzwara thought that culture needed a religious answer 16: criticize to build up 18: Pryzwara opposed Luther's supposed denial of secondary causes; Pryzwara thinks that Protestantism destroys creaturely similarity to God (as if it denies the both-and of immanence and transcendence) 18-20: see here and here. 21-22: Barth's letter about Pryzwara 23: analogia entis and natural theology 25n75: Pryzwara not anti-Semitic
2. The Prior Philosophical and Theological History of the analogia entis 31: origins of analogia entis 32: Heraclitus and Parmenides as dialectical extremes 33: Plato and participation; Aristotle and analogy/mean (p. 39 too) 33n94: Desmond's Being and the Between 34: Plato's line 34-35: Plato's philosophy lacks creation ex nihilo and transcendence 35-37: Aristotle and analogy 37-43: Aquinas 39n111: Cajetan vs. Suarez 39-40: 2 theological uses of analogy; presumption and despair (analogia entis) 40: errors of agnosticism—assuming that our words about God have only an ambiguous reference 41n114: role of participation 42n116: nature and grace
3. The analogia entis in Przywara's Early Work (1922-26) 43: definition of analogia entis (also n120) 44: analogia entis is biblical 44-45n124: repeating the Lutheran-Reformed theology bashing ("theopanism") 46: analogia entis as via media; more analogia entis definition 48: analogia entis can't build bridges in metaphysics 49-50: Thomas more anoretic than systematic; creature's vocation is worshipful silence before mysteries [anti-intellectual?] 50: Reformation —> modernity (dialectical theology); [sounds like a dialectic between Przwara and Barth; see here] 50-53: anti-Lutheran/Reformed (no cooperation with grace) / theopanism vs. pantheism 55: 3 clarifications of analogia entis 56: purpose of analogia entis; Barth's/Przywara's unity (also 57-58) 59: fear and love; analogia entis not just a both-and 60: finding and searching [cf. Matthew Lee Anderson's book]
4. The Analogia Entis (1932) 62-65: summary of sections 1-4 63: the basic formula of a creaturely metaphysics 64: Descartes's meta-noetic starting point 66-67: Aristotle and mean (also 70) 67: participation and give (two analogies) 68-69: philosophy and theology 70: logic and non-contradiction (and analogia entis); mean between extremes (see p. 73) 71-72: contra Pelagius
5. Philosophical and Theological Criticisms of the analogia entis 75: Heidegger/Barth <— Luther 76-78: arguments against analogia entis 78-80: Heidegger's philosophy is metaphysics (Przywara turns Heidegger on his head); Heidegger is theological; brandishing terms 80-81: Heidegger's main points of criticism 81: analogia entis redeems metaphysics 82: limits of human capacity—what about salvation? 82n228: reference to C.S. Lewis 83: general philosophy arises out of wonder 84: different readings of Barth (did he understand the analogia entis?); Reformed folks probably won't read Przywara 86-87: Barth's misunderstanding of the analogia entis 87: Barth and event 88: Barth's suspicion of philosophy 88: Barth —> no natural theology (see pp. 90-92; "point of contact" and Brunner; "capacity for grace" and theopanism) 92-93: theopanism; guiding questions of whether or not Barth understood Przywara 93-95: Barth's retraction?; Vatican 1 and natural theology 95: the question is whether von Balthasar is right or Keith Johnson is right (Reformed theologians want Johnson to be right, and Catholic theologians want von Balthasar to be right) 95: Barth's caricature of Przywara's analogia entis 95-96: explanation of Przywara's analogia entis 96n268: Johnson's error (about Przywara's analogia entis) 97-101: Barth's major criticisms 99n274: more silly stuff about cooperating with grace 100: Barth saw little different between Catholicism and liberal Protestantism (grace restores nature—Aquinas) 100: Barth goes beyond Calvin [I've been waiting for someone to say this] 101: Barth probably misunderstood Pryzwara; von Balthasar thinks that Barth misunderstood the analogia entis 102: five or six clarifications by von Balthasar; analogia entis is not Monism 103: the analogia entis as a middle way 104-05: God's sovereignty and secondary causes are both preserved in the analogia entis 106: Barth seemed to deny general revelation [Calvin did not] 106-12: five criticisms of Barth, and Przywara's responses 105n290: pantheism and theopanism are two consequences of denying the analogia entis 105n291: potentia oboedientialis is nuanced and rejects neutrality 106-07: the first two criticisms are accepted as just Catholic; the other three are responded to 108-09: being structurally "open upward" does not deny original sin (see n298) 109: paradox of becoming who you are 111n304: Keith Johnson's "problematic claim" 112: the analogia entis is not just abstract—the Incarnation makes the analogia entis concrete 113n312: Przywara vs. von Balthasar 114n313: charitable reading of Barth 114-15: Johnson is right that Barth understood and rejected the analogia entis as Catholic doctrine 115: Betz's ecumenical appeal
164-65 (n24): failure of Protestant thought 166n26: Barth and modern idealism unintentionally negate the difference between Creator and creature 167: theopanism as "immanent theology" (it's a priori metaphysics—see p. 169) 167: definition of metaphysics 171: an infallible magisterium 172: the church vs. science (see n42 and n43) 173: a priori and a posteriori need each other to be understood 176n46: Reformed critique of the analogia entis is based on a misunderstanding 176-77: Augustine: if it's understood, it's not God [slight preference for the noetic over the ontic] 178: grace does not destroy but perfects nature (Thomas) 179: Augustinian tension (harmony?) between thinking and believing; immaculate conception 181: limits (even with revelation—n66); see pp. 186, 222-23 [Genesis 1: the division is a creative demarcation, which allows for life; Genesis 3 is a rebellion against limits and creaturely finitude; see Christ and Apollo; Mozart said that his best work was his operas because he was constrained by the libretto] 186-87: submitting to the church 190-91: summary
Section 2: Analogia Entis 192: Przywara isn't a nominalist [Hegel is a cataphatic modalist] [dialectic results in divine revelation] [reason provides for human participation in being] 194-95: Plato vs. Aristotle; Augustine as the Christian Plato 196: moving upstream 196-97: logic vs. dialectic vs. analogy section 6: non-contradiction is intrinsically analogical (to preserve the dynamism)—otherwise it becomes a principle, and not the means by which we arrive at principles [Greek middle voice (active-passive tension) is used (cf. Jesus who uses the middle voice in Luke 22:25—reference to Aeneid and Anchises?) to grammatically encapsulate the tension that Przywara has been talking about the whole time] 203: theopanistic/pantheistic dialectics; Heraclitus vs. Parmenides (see pp. 205ff.) 206: Aristotle's Nicomachean Ethics equates analogy with the middle; analogy as the foundation of all thought ... 213: Dr. Harvey mentioned some connection to Jonathan Edwards's sermon "Sinners in the Hands of an Angry God" and trembling 214?: the self-diffusing nature of God's goodness makes creation possible 216: definition of analogy?...more