What is the difference between analogical and dialectical imagination

One minute they were claiming praises to the Holy Catholic Church and then the next they were doing their own thing, separate from the CC. It was confusing, so that's when I decided to study Catholicism Thats how I ended up here at Phatmass. You can post now and register later. If you have an account, sign in now to post with your account. Restore formatting. Only 75 emoji are allowed. Display as a link instead. Clear editor. Upload or insert images from URL. Dialectical Thinking Analogical Vs.

Dialectical Thinking. Share More sharing options Followers 0. Reply to this topic Start new topic. Recommended Posts. Katholikos Posted May 16, Posted May 16, Link to comment Share on other sites More sharing options Enda Posted May 16, As a Capuchin-Franciscan friar, I find Tracy's turn to the analogical resonant with central tenets Franciscan spirituality. Francis of Assisi is celebrated for his perception of creation as kin, worthy of respect and praise.

Multiple are the tales of Francis preaching to birds, talking to wolves, and even smearing the walls with meat so that they could join in the Christmas feast. Every creature was a gift from God, a generosity of vision that extended to the poorest and most marginalized of humankind. Francis' vision is summarized in his "Canticle of Creation" that claims sun, moon, fire, water, earth and air as siblings in God.

More systematically, Bonaventure's The Journey of the Soul into God, demonstrates how the universe is marked with God's fingerprints. Ultimately, Bonaventure concludes that the God whom Genesis remembers as declaring each stage of creation "good," is best named as the Highest Good s ummum bonum. All of creation has its origin in this ultimate Good. Finally, I find Tracy's emphasis on the analogical useful when teaching sacraments. Since the midth century, theologians have attempted to restore something of the elasticity that the early church predicated of sacramentality.

The so called "sacramental principle" asserts that everything in the created world has the potential to reveal God. That concept is often daunting to those suspicious of contemporary culture.

However, Tracy's similarity-in-difference reasoning embraces the dialectical as a necessary corrective to any instinct to consider every cultural manifestation or societal trend as coming from God.

At the same time, it respects God's creation as sacramental at its roots. This enables students to forgo confining sacramentality to prescribed liturgical events, and provides a broad invitation to sacramental living.

Finally, I find Tracy's emphasis on the theologian as a public figure, and theology as a public event enormously useful. Instead, our sacramentalizing broadcasts who we are and what we believe in this religiously skeptical world. While Tracy focuses on systematic theology as public theology, the same should be said of worship. The Constitution on the Sacred Liturgy notes that the liturgy is the font and summit of the church's life. That means that it is the font of mission, of upholding the dignity of all human beings and the integrity of all of creation.

If, as Pope Francis asserted in his Joy of the Gospel , every activity of the baptized is ultimately an act of evangelization, then our central acts of worship must by definition be acts of evangelization. Tracy contends that systematic theologians must address society, academy and the church. Similarly liturgy as "public worship" must have the same centrifugal energy.

This becomes increasingly important with the growing number of religiously unaffiliated in U. While their population continues to expand, they have not given up ritualizing. In times of personal loss, major life transition or natural or man-made disaster, human beings need to ritualize and often flock to our churches. Liturgy at such dynamic moments must have a capacity to transcend narrow doctrinal or rubrical parameters and speak to broad communities at such liminal moments.

Analogical Imagination 's presentation of theology as a public act amplifies and justifies such an approach. Traditionally liturgy has been called first or first-order theology.

If all theology is to be a public act, then the first of our enacted theologies in word and sacrament, ritual and music must also be public. Authors Linda H. Abstract The dialogue over the role of narrative in the making and interpreting of law and in legal practice is often stalemated by confusion about the complex relationships between narrative and other forms of legal reasoning.

Publication Citation 20 Legal Stud. Recommended Citation Edwards, Linda H. Digital Commons. William S.