This book argues that, as a pervasive dimension of human existence with theological implications, rhythm ought to be considered a category of theological significance. Philosophers and theologians have drawn on rhythm—patterned movements of repetition and variation—to describe reality, however, the ways in which rhythm is used and understood differ based on a variety of metaphysical commitments with varying theological implications. This book brings those implications into the open, using resources from phenomenology, prosody, and the social sciences to analyse and evaluate uses of rhythm in metaphysical and theological accounts of reality. The analysis relies on a distinction from prosody between a synchronic approach to rhythm—observing the whole at once and considering how various dimensions of a rhythm hold together harmoniously—and a diachronic approach—focusing on the ways in which time unfolds as the subject experiences it. The text engages with the twentieth-century Jesuit theologian Erich Przywara alongside thinkers as diverse as Augustine and the contemporary philosopher Giorgio Agamben, and proposes an approach to rhythm that serves the concerns of theological conversation. It demonstrates the difference that including rhythm in theological conversation makes to how we think about questions such as “what is creation?” and “what is the nature of the God–creature relationship?” from the perspective of rhythm. As a theoretical category, capable of expressing metaphysical commitments, yet shaped by the cultural rhythms in which those expressing such commitments are embedded, rhythm is particularly significant for theology as a phenomenon through which culture and embodied experience influence doctrine.
Recent scholarship on the concept of flesh in Christianity points to the body’s susceptibility to change and influence from material phenomena as well as from social and discursive forces. But what are the processes by which such forces shape the body? This article argues, by analyzing three Christian practices from distinctive contexts—the Hesychast Jesus Prayer, medieval liturgical dance, and African American preaching—that rhythm is a key to understanding these processes. Each practice forms a body capable of connecting with spiritual forces by leveraging the body’s material rhythms and their symbolic associations through a process called entrainment in relation to a particular social context. The analysis of each practice, therefore, contributes to our understanding of how material and nonmaterial factors work together in the process of religious formation by uncovering the ways in which rhythm connects both dimensions.
Building on Erich Przywara’s reception of Augustine in the previous chapter, this chapter explicates Przywara’s own use of rhythm in arguing for the doctrine of the analogy of being. Przywara uses rhythm to describe a doctrine of analogy that is not observed at a remove but glimpsed through movements in which the human creature is always already embedded. After parsing out the intersections between these various movements, the chapter argues that Przywara’s use of rhythm includes both synchronic and diachronic perspectives and, therefore, also includes movements of both harmonization and interruption. While both are operative, Przywara methodologically privileges the diachronic, intra-creaturely perspective, thereby proposing a doctrine of analogy that does not succumb to the critiques typically made of other articulations of the doctrine, as well as imagining a new approach to the practice of theology more generally.
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