This article argues that Erich Przywara’s analogical understanding of the nature-grace relationship, though sometimes thought to align with the anti-extrinsicist positions of Blondel, de Lubac, and Balthasar, differs from these by virtue of its “parallax” view. The standard bearers of the nouvelle théologie hold that Aquinas teaches a natural desire for the beatific vision and deny, more generally, the utility of the concept of pure nature for safeguarding the gratuity of the supernatural. Przywara, by contrast, holds that Aquinas, like the Christian tradition more broadly, alternates between theoretical lines of sight, with the result that the capacity for the beatific vision appears to lie, by turns, both in and beyond human nature. This apparent difference of position is what this article calls the “parallax” effect. According to Przywara, one attains the least inadequate view of nature and grace by entering the “rhythm” of mutual correction between various perspectives. Though he refines his articulation of this rhythm across the course of his career, Przywara consistently upholds the concept of pure nature as a legitimate theological Konstruktionsprinzip and salutary corrective to “intrinsicist” accents. The complete picture of nature and grace thus lies in the interplay of the various ecclesially approved theological traditions.

中文翻译：

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Erich Przywara 谈自然恩典外在主义：视差观点

本文认为 Erich Przywara 对自然-恩典关系的类比理解，虽然有时被认为与 Blondel、de Lubac 和 Balthasar 的反外在主义立场一致，但由于其“视差”观点而与这些不同。新神学的旗手认为，阿奎那教导了对幸福愿景的自然渴望，并且更普遍地否认纯粹自然的概念在保护超自然的馈赠方面的效用。相比之下，Przywara 认为阿奎那与更广泛的基督教传统一样，在理论视线之间交替，结果是幸福愿景的能力似乎轮流存在于内部和外部人性。这种明显的位置差异就是本文所说的“视差”效应。根据 Przywara 的说法，通过进入各种观点之间相互纠正的“节奏”，人们可以获得对自然和恩典的最不充分的看法。尽管他在整个职业生涯中完善了对这种节奏的表达，但 Przywara 始终坚持将纯粹自然的概念作为合法的神学结构原则和对“内在主义”口音的有益纠正。因此，自然和恩典的完整图景在于各种教会认可的神学传统的相互作用。