v. 1. Truth of the world -- v. 2 Truth of God -- v. 3. The spirit of truth.

Ce livre est la brillante synthèse d'une œuvre qui figure au premier plan de la pensée catholique au XXe siècle. L'élan qui anime tous les écrits de Hans Urs von Balthasar ne s'affirme dans aucun livre mieux que dans cette Théologie de l'histoire. Celle-ci est parfaitement centrée sur le temps du Christ : Dieu toujours présent parmi les hommes. Depuis l'incarnation, l'histoire se déroule dans ce temps nouveau ; il est la norme de l'évolution humaine ; c'est lui (...) qui mesure le cours de l'existence, le progrès vertical et horizontal de l'humanité. Une fresque extraordinaire se déploie sous les yeux du lecteur l'histoire s'intériorise en un destin personnel, la vocation de chacun se situe dans un destin historique universel. Cette vision eschatologique, d'un réalisme éblouissant et pathétique, nous montre que la fin des temps et les temps nouveaux sont déjà commencés. (shrink)

In Hans Urs von Balthasar's 1947 Wahrheit, later republished as Theo-Logic I, he attempted to retrieve the notion that "truth is not just a property of knowledge but a transcendental quality of being as such". Villanova's D. C. Schindler enlists this retrieval in order to overcome "a metaphysics of presence," while also providing readers with an indispensable guide for navigating philosophical aspects of Balthasar's Werke. Although Schindler's text deals with notoriously dense subject matter, an undercurrent of pedagogical (...) sense controls his style and grants readers rewarding assimilation of a logic affirming both identity and difference within the concept of truth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Trinitarian Theology of Hans Urs von Balthasar: An Introduction by Brendan McInernyEndika MartinezThe Trinitarian Theology of Hans Urs von Balthasar: An Introduction by Brendan McInerny (Notre Dame, IN: University of Notre Dame Press, 2020), 250 pp.Thomas Aquinas affirms that knowledge of the doctrine of the Trinity is useful to think about creation and about the salvation of humanity (Summa theologiae I, q. 32, (...) a. 1, ad 3). Brendan McInerny addresses this challenge by introducing, in a captivating and suggestive way, the Trinitarian theology of Hans Urs von Balthasar. This book responds in great detail to the question posed by Balthasar in Razing up the Bastions: What place does the doctrine of the Trinity have in Christian existence? In order to answer this question, the author divides the book into four chapters, preceded by an introduction and followed by a conclusion. The first two chapters are about the immanent Trinity, the third about deification, and the last one about apophaticism.In the introduction, McInerny comments on Balthasar's distinct theological method. This method has been praised by some scholars, such as Lucy Gardner or David Moss, for presenting old mysteries in new configurations; but it has also been criticized by other scholars such as Karl Rahner or Karen Kilby for alleged Gnosticism or presuming a "God's eye view... above Tradition, Scripture or history... against his [Balthasar's] desire to remain epistemologically humble" (6). McInerny reaffirms that Balthasar never belittles the abysmal difference between creatures and God; but rather, he recognizes that alterity is founded on a principle of similarity. Thus, the Thomistic real distinction does not stop the possibility of creatures becoming "sons and daughters of the Father, in the Son, by the Holy Spirit." Instead, difference is the principle of similarity, since it is founded on the "movement of the divine essence... the kenotic outpouring, self-sacrifice, self-gift of the intra-trinitarian difference" (13).Chapter 1, "God is Love: Hans Urs von Balthasar's Theology of the Immanent Trinity," deals with the generation of the Son, the procession of the Holy Spirit, and thus the divine relations. The author explains that Balthasar seeks to affirm a strong unity in the person of the Father as the foundation of divinity or as the core of the mystery of selflessness and pure love. This unity, however, appears in the very difference between the persons in an "intra-mental act of producing distinct persons capable of reciprocal acts—a reciprocity required if God is love" (16). The Father is Father insofar as he eternally gives the entirety of divinity to the Son; and the Son is Son insofar as the groundless "love of the Father finds its expression in the mirror of the Son's own groundless consent to, and thanksgiving for, being [End Page 382] begotten" (26). The Spirit is in-between the Father and the Son as their bond of love so that it seals and maintains "the infinite difference between them"; the Spirit is the "identity of the gift-as-given and the gift-as-received in thanksgiving" (28). In the order of processions, the Spirit proceeds from the Father and the Son in a miracle of eternal fruitfulness. The author argues in this chapter that there is both an active and passive function in each person of the Trinity due to a real I-Thou relationship that occurs in the divine life. Despite the provisional nature of any concept applied to God, this dialogue can be considered "of reciprocal wonder and worship, of infinite reciprocal gratitude,... the reciprocity of divine love as therefore the reciprocity of divine worship, adoration and prayer" (41).In chapter 2, "A Confluence of Diverse Tendencies: The Sources of Balthasar's Immanent Trinitarian Theology," the author seeks to put Balthasar into context. McInerny highlights the influence of Richard of Saint Victor and Bonaventure in the context of the Franciscan and Thom-istic dispute over whether the Father is Father by generating the Son, or if he generates insofar as he is Father. Balthasar says that "the Father cannot be thought to exist "prior" to his self-surrender. He is the movement of self-giving that... (shrink)

The purpose of the dissertation is to present a philosophical reading of Balthasar's teaching on the polarity of expression and form in beauty. ;Chapter I, "Expression," presents the concept of expression in the context of the aesthetic doctrine of Wahrheit. It confronts Balthasar's teaching about expression with an alternate view. On the basis of the clarification achieved in this confrontation, the chapter turns to some major texts from Herrlichkeit in which Balthasar unfolds the structure of expression. ;Chapter (...) II, "Form," presents Balthasar's concept of form and develops it by a presentation of some historical sources. The results of the presentation are then summarized in an exposition of some of the main metaphors used by Balthasar to describe form. ;Chapter III, "Beauty," turns to Balthasar's thesis that beauty implies the polarity of expression and form. It gives an exposition of the central metaphor of light and compares Balthasar's teaching with that of Dionysius the Areopagite, St. Thomas, and St. Bonaventure. The chapter ends with an introduction to two major developments which converge in the doctrine of participation. ;Chapter IV, "The Expression of Free Interiority in Man," presents Balthasar's analysis of the aesthetic structure of man. The two main questions discussed are how free interiority can be preserved in expression, and whether free interiority necessarily gives rise to a conventional medium of expression. ;Chapter V, "The Expression of God in Creatures," turns to the summit of Balthasar's philosophical aesthetics. It present his teaching on the apprehension of an absolute horizon of free love that lies in the awakening of the human spirit. This teaching is unfolded in a presentation of Balthasar's interpretation of the Thomistic doctrine of participation in existence . The chapter ends by pointing to the center of Balthasar's philosophical aesthetics, developing especially his thesis that the center of the light which appears in beauty remains inchoative and open to a final revelation of God's glory. ;The "Theological Epilogue" of the dissertation presents Balthasar's teaching on the appearing of trinitarian love in the expressive form of Jesus. It describes, thus, the apex of the whole of his aesthetics. (shrink)

Hans Urs von Balthasar is one of the most prolific, creative and wide-ranging theologians of the twentieth century who is just now coming to prominence. But because of his own daring speculations about the meaning of Christ's descent into hell after the crucifixion, about the uniqueness of Christ as savior of a pluralistic world, and because he draws so many of his resources for his theology from literature, drama, and philosophy, Balthasar has never been an easily-categorized theologian. (...) He is neither liberal nor conservative, neither Thomist nor modernist and he seems to elude all attempts to capture the exact way he creatively reinterprets the tradition of Christian thought. For that reason, this Companion is singularly welcome bringing together a wide range of theologians both to outline and to assess the work of someone whom history will surely rank someday with Origen, John Calvin, and Karl Barth. (shrink)

Heidegger's question “How does the god enter philosophy?”, has been echoing and re-echoing in theology so incessantly it may be said to have acquired something like the authority of tradition. The author argues, first, that the terms in which the critique of ontotheology is framed threaten to evacuate the substance and seriousness of theology ironically by “absolutizing” the reason it seeks to chasten in relation to faith. Second, avoiding the problem of absolutizing human reason requires the reversal of Heidegger’s question, (...) which paradoxically turns out to accord a “certain kind” of primacy to metaphysics. The following paper gives a brief statement of Heidegger’s critique, sketches three potential dangers of that critique, and then suggests how Balthasar’s “metaphysics with a theological point of departure” offers a way to avoid those dangers. (shrink)

La théologie trinitaire contemporaine s’est emparée d’un « analogon » qui s’est imposé dans la période moderne comme un étalon rationnel pour penser, à partir du Père, la distinction des processions du Verbe et de l’Esprit, l’une selon le mode qui revient à l’acte d’intelliger par production d’un Verbe, l’autre selon le mode qui revient à l’acte d’aimer par inclination volontaire. Hans Urs von Balthasar, soucieux de ne pas faire tort à la « taxis » trinitaire, cherche néanmoins (...) à se délester d’un schème métaphysique trop contraignant, ne laissant à la source scripturaire qu’une place infirme compromettant ses virtualités expressives. D’une certaine manière, le théologien reprend la main sur les usages conceptuels jugés défectueux au regard de la règle de foi. (shrink)

Nosso trabalho intenta perquirir, ainda que laconicamente, a categoria teológica da ressurreição no contexto da reflexão de Hans Urs von Balthasar. Para tanto, não se apresentará de forma a esgotar a cristologia balthasariana, mas apenas, buscar-se-á adentrar-se em sua obra: Mysterium Paschale, perquirindo, como o referido autor compreende as implicações da ressusrreição na cristologia, não olvidando que Balthasar realiza nesta obra uma reflexão cristológico-trinitária.

Seattle, Prague, Quebec, Nice, Gothenburg, Genoa, Brussels, Barcelona, ≡ All these cities formed the setting of mass globalization protests. In most mass media reports, the presence of thousands of peaceful demonstrators has been outshone by the pictures of radical activists smashing McDonald's and Niketown. In the search for an adequate theological response to today's context of globalization, this article takes precisely this radical activism as a starting–point. In line with those postmodern iconoclasts’ own legitimation, a theological approach to this case (...) leads to the Marxist theory of fetishism and idolatry as it has already been investigated by liberation theologians two decades ago. Surprisingly, a renewed version of this critique of the theologization of economics can be found in No Logo , the trend–setting globalization critique written by the Canadian journalist Naomi Klein. A theological close reading of this best–selling book brings to the light a recurrent use of religious metaphor to characterize the corporate logo as a major aesthetic figure in the context of globalization. In order to understand the aesthetic and theological processes involved, a confrontation with the theological aesthetics of Hans Urs von Balthasar delivers a striking formal parallel between the Church's cross and today's corporate logo. Beyond an at first sight similar theo–aesthetic programme, Balthasar's theological aesthetics however opens up a position which enables us to expose the contemporary global socio–economic system as a subtly inverted Christianity. (shrink)