doctrine of analogy


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Related to doctrine of analogy: anthroponoses
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Noun1.doctrine of analogy - the religious belief that between creature and creator no similarity can be found so great but that the dissimilarity is always greater; any analogy between God and humans will always be inadequate
faith, religion, religious belief - a strong belief in a supernatural power or powers that control human destiny; "he lost his faith but not his morality"
apophatism - the religious belief that God cannot be known but is completely `other' and must be described in negative terms (in terms of what God is not)
cataphatism - the religious belief that God has given enough clues to be known to humans positively and affirmatively (e.g., God created Adam `in his own image')
References in periodicals archive ?
Not a Little Confusing": Francis Silvestri of Ferrara's Hybrid Thomist Doctrine of Analogy, DOMENIC D'ETTORE
LIKE Aquinas, Young uses the doctrine of analogy in the context, first, of his negative and positive revealed theology, and second, of his positive revealed and natural theology.
In a review as brief as this, it is impossible to present the entire argument of a book so closely argued; but if I might highlight a single point which might otherwise be overlooked among the riches of Halper's work, it would be his recovery of the significance of Aristotle's doctrine of analogy.
Drawing on Tennyson's discussion of the Tractarian doctrine of Analogy, Mayberry finds that if we view Rossetti's poetic work within the context of that doctrine, the seemingly contradictory secular and religious poems are reconciled: "Christina Rossetti's poetry--both religious and secular--is based on, and represents the Tractarian belief in, a symbolic world created and presided over by a loving God.
But in that regard, it is not so much that he regards Przywara as right, for he seems to agree with Hans Urs von Balthasar and Edith Stein that Przywara represents only one particular version of the Thomistic doctrine of analogy.
Yet the theoretical center of Christ and Apollo comes in the text's second half (chapters 5-8), where Father Lynch enlists the metaphysical doctrine of analogy, the traditional four-fold method of biblical exegesis, and Christology (the theology of the person of Christ) as paradigms for exploring the ontological dimensions of the literary imagination.
In our discussion of Foucault we will exploit the possibility of moving between the doctrine of analogy of proper proportionality among referents to the doctrine of analogical terms (analogy of attribute), a possibility not realized in medieval discussions.
Most fundamental of these precommitments is Ward's assumption that the contemporary investigation of Karl Barth's understanding and use of language is best tackled from the standpoint of the doctrine of analogy to be found in the Church Dogmatics, rather than from Barth's earlier dialectical thought.
Many features of his doctrine of analogy raise issues and difficulties that I cannot address here.
In working out this thesis, Gschwandtner gives particular emphasis to the role of the theology of the divine names, the late medieval decline in the doctrine of analogy, and the relationship between the thought of Descartes and that of Pascal.
To this task, the paper addresses a semantic/epistemic problem, which concludes that the doctrine of analogy lacks epistemological grounding insofar as it presupposes a prior understanding of God in order sufficiently to alter a given concept to be proportionate to God.
That, I suspect, is why Bracken never directly responds to Johnson's explanation that she uses "being" analogically as a "limit concept," or why Johnson might view as nonresponsive his appeals to: the doctrine of analogy, Ian Barbour's notion of models, or the need for metaphysical rigor in the face of a trend toward overemphasis on God's incomprehensibility.