Balancing Clear Communication with Universally Applicable Analogies
Effective communication, particularly concerning complex or divine truths, often relies on the use of analogies and metaphors to make abstract concepts intelligible [1, 5]. This approach acknowledges that human understanding frequently progresses from sensible, material things to intellectual truths [5].
Thomas Aquinas, in his Summa Theologica, discusses how names and concepts can be communicated. He distinguishes between proper communicability, where the full signification of a name applies to many things of the same nature, and communicability by similitude, where only a part of the signification is shared [2]. For example, the name "lion" properly applies to all creatures of that species, but it can be applied by similitude to a courageous person, sharing only the aspect of courage [2]. This distinction is crucial when discussing the likeness between creatures and God. Aquinas argues that likeness is based on agreement or communication in form. While some things can be perfectly alike, sharing the same form in the same way (e.g., two equally white objects), the likeness between a creature and God is not one of equality but of participation [3]. God is the first and universal cause of all being, and creatures are like God insofar as they participate in His perfections, though imperfectly [3].
The use of analogy is also evident in biblical interpretation and theological reasoning. The Apostle Paul, for instance, employs various analogies and digressions to strengthen his arguments, even if they appear to mix subjects [8]. The patristic writer Irenaeus emphasized that a sound mind should meditate on what God has made accessible to human understanding, making knowledge easier through daily study [7]. This suggests that while some truths are profound, they are not entirely beyond human grasp, especially when presented through understandable comparisons.
Charles Hodge, in his Systematic Theology, highlights the pervasive analogy between the external and spiritual world, and between matter and mind, which he argues is assumed and sanctioned in the Word of God [4]. He suggests that this analogy is so fundamental that "every mind will apprehend it for itself," even if its full force is difficult to articulate [4]. This implies that certain analogies resonate deeply with human experience and intuition, providing a framework for understanding spiritual realities. Hodge also points to the uniformity and order in the natural world as an analogy for stability in the "highest department of nature," the organic and living world, suggesting that chaos would contradict this universal analogy [6].
The Bible itself frequently employs metaphors to convey divine and spiritual truths through comparisons with material things [5]. This method is considered fitting because it aligns with the human capacity to grasp intellectual concepts through sensory experience [5]. For a message to be effective, it must be clearly intelligible [1]. Therefore, analogies serve as a vital tool to bridge the gap between divine revelation and human comprehension, allowing for the communication of profound truths in an accessible manner.
Sources
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:7: 14:7-12 A message needs to be clearly intelligible if it is to communicate effectively.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Names of God, Art. 9: Article: Whether this name "God" is communicable? I answer that, A name is communicable in two ways: properly, and by similitude. It is properly communicable in the sense that its whole signification can be given to many; by similitude it is communicable according to some part of the signification of the name. For instance this name "lion" is properly communicable to all things of the same nature as "lion"; by similitude it is communicable to those who participate in the nature of a lion, as for instance by courage, ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Perfection of God, Art. 3: Article: Whether any creature can be like God? I answer that, Since likeness is based upon agreement or communication in form, it varies according to the many modes of communication in form. Some things are said to be like, which communicate in the same form according to the same formality, and according to the same mode; and these are said to be not merely like, but equal in their likeness; as two things equally white are said to be alike in whiteness; and this is the most perfect likeness. In another way, we s”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: a moral suasion, but the simple volition of Him whose will is omnipotent. Argument from Analogy. 2. A second argument, although most weighty, is nevertheless very difficult adequately to present. Happily its force does not 691 depend on the clearness or fulness of its presentation. Every mind will apprehend it for itself. It is founded on that analogy between the external and spiritual world, between matter and mind, which pervades all our forms of thought and language, and which is assumed and sanctioned in the Word of God. We borrow fr”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 20: and through its structure, without a line the mind could measure or comprehend.” As therefore the universe is constructed on a definite plan; as its laws are uniform; and as the constituent elements of the material world are permanent, it would be in strange contradiction with this universal analogy, if in the highest department of nature, in the organic and living world, 88 everything should be unstable, so that species could mingle with species, and chaos take the place of order and uniformity. As therefore the different varieties of me”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XXVII.--PROPER MODE OF INTERPRETING PARABLES AND OBSCURE PASSAGES OF SCRIPTURE. (part 1): 1. A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our o”
- Schaff ANF/NPNF (Patristic) “ANF Vol 6: Gregory Thaumaturgus, Dionysius, Julius Africanus, Methodius, Arnobius — CHAP.II.--THE DIGRESSIONS OF THE APOSTLE PAUL; THE CHARACTER OF HIS DOCTRINE: NOTHING IN IT CONTRADICTORY; CONDEMNATION OF ORIGEN, WHOWRONGLY TURNS EVERYTHINGINTO ALLEGORY.: Let it not disturb you, if, in discussing one class of subjects, he, i.e., Paul, should pass over into another, so as to appear to mix them up, and to import matters foreign to the subject under consideration, departing from the question, as now for instance. For wishing, as it seems, to strengthen most carefully the argument on behalf of”