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Relevant bibliographies by topics / Balthasar

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Academic literature on the topic 'Balthasar'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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Journal articles on the topic "Balthasar"

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Lauber, David. "Response to Alyssa Lyra Pitstick,Light in Darkness." Scottish Journal of Theology 62, no. 2 (May 2009): 195–201. http://dx.doi.org/10.1017/s0036930609004682.

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In her remarkably forceful and learned book,Light in Darkness: Hans Urs von Balthasar and the Catholic Doctrine of Christ's Descent into Hell, Alyssa Lyra Pitstick offers a comprehensive critique of Hans Urs von Balthasar's theology of the descent into hell. Pitstick contributes to a sharpening of readings of Balthasar and forces one to make precise interpretative judgements. Clearly, she has produced a work with which anyone interested in Balthasar must engage, and the conversation and debate the book has started will, to be sure, continue for many years ahead. This said, I am afraid that Dr Pitstick's unrelenting and totalising prosecution of Balthasar's theology leads her to disallow any charitable reading and critical appropriation of Balthasar's creative and, at times, sublime theology. Although not necessarily the final evaluative word on Balthasar, or on the doctrine of the descent into hell, Pitstick's book provides a tremendous spark for those interested in Balthasar's theology and for much needed reflection on the significance of the church's confession that Jesus Christ descended into hell.

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Lett, Jacob. "Divine Roominess: Spatial and Music Analogies in Hans Urs von Balthasar and Robert Jenson." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 3 (May 7, 2019): 267–77. http://dx.doi.org/10.1177/1063851219846681.

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Hans Urs von Balthasar and Robert Jenson both spatialize God by depicting the triune life as “roomy”. Theologians have employed spatial analogies readily since the inception of the “trinitarian revival” of the 20th century. In recent days, however, theologians have begun critiquing divine spatial imagery. In particular, the spatialized grammar of Balthasar’s trinitarian theology has attracted criticism. In this article, I review Balthasar’s divine spatial analogies and show how “bodily” readings of them have provoked criticism. I then repair Balthasar by applying Jenson’s musical rendition of “divine roominess” to Balthasar’s spatial analogies, suggesting that musical conceptions of space resolve some of the concerns theologians raise with Balthasar’s trinitarian theology in particular and spatial analogies in general.

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Havenga, M. "Justice as Beauty-in-Action? Insights from Hans Urs von Balthasar’s Aesthetics and Dramatics." Acta Theologica Supp, no. 29 (November 30, 2020): 37–49. http://dx.doi.org/10.18820/23099089/actat.sup29.3.

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This essay explores the relation between beauty and justice by turning to the thought of the Swiss Catholic theologian Hans Urs von Balthasar. It begins by giving an exposition of Balthasar’s theological aesthetics, as developed in his work The glory of the Lord, which shows how, for Von Balthasar, earthly beauty participates in, and expresses something of God’s divine glory and reaches its apex in the revelation of the beautiful form of Jesus Christ. This is then followed by an exposition of Von Balthasar’s theological dramatics, as developed in his work Theo-drama, which shows how, for Von Balthasar, this beautiful form of Christ is not merely a static image, icon, or artwork but, in fact, a dynamic event, a dramatic act, an embodied performance which reveals to us, along with God’s glory and beauty, God’s unbounded goodness. The essay subsequently turns to questions of justice (in light of Von Balthasar’s understanding of the relation between beauty and goodness), and ultimately argues that, according to Von Balthasar’s thought, justice can be viewed as a form of beauty-in-action that asks to be performed in the world.

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Wigley, Stephen. "The von Balthasar thesis: a re-examination of von Balthasar's study of Barth in the light of Bruce McCormack." Scottish Journal of Theology 56, no. 3 (August 2003): 345–59. http://dx.doi.org/10.1017/s0036930603001108.

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Von Balthasar's study The Theology of Karl Barth has long been regarded as a seminal work for the interpretation and reception of Barth. Recently its influence has been challenged by Bruce McCormack, who argues that the von Balthasar thesis of a conversion from dialectic to analogy occasioned by Barth's study of Anselm is inadequate. This paper seeks to show not just that there is more to von Balthasar's interpretation than McCormack allows, but also that von Balthasar's study of Barth had a profound influence on his own theological development. In particular, it argues that through his critical engagement with Barth's argument for the analogy of faith against the analogy of being, von Balthasar reassessed the importance of analogy for all theology. In turn, this had a formative impact on his own great trilogy, The Glory of the Lord, Theodrama and Theologic, all of which was based on a christological reading of the analogy of being. Thus, while McCormack may be right on Barth, he is wrong on von Balthasar on Barth.

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BEZDĚK, ALEŠ, and FRANTIŠEK X. J. Sládeček. "Platyonitis oberthueri Janssens, 1942 and Epionitis tarsatus Balthasar, 1942 (Coleoptera: Scarabaeidae: Scarabaeinae: Onitini) — synonymy confirmed." Zootaxa 3267, no. 1 (April 12, 2012): 65. http://dx.doi.org/10.11646/zootaxa.3267.1.4.

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The genus Epionitis Balthasar, 1942 and species Epionitis tarsatus Balthasar, 1942, were described from a single female from “Ost-Afrika, Ussambara” [= NE Tanzania] (Balthasar 1942). Earlier the same year, Janssens (1942) established the new genus Platyonitis for P. oberthueri Janssens, 1942 based on two specimens (holotype male and paratype female) from “Manica” [= Manica, Mozambique]. Krikken (1974) synonymized both these names based on study of Janssens’s types and Balthasar’s description. However, he was not able to study the holotype of E. tarsatus, so he could not fully confirm the synonymy of both type species. Krikken (1974) stated on p. 202: “Several descriptive details of E. tarsatus, based on a single female, are strongly indicative of a synonymy, but since no information on the characteristic shape of the middle femora is given by Balthasar, I prefer to postpone my final decision on the matter”.

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Dewa, Anton. "Teologi Inkarnasi dan Gereja Yang Inkarnatoris menurut Hans Urs von Balthasar." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (March 3, 2021): 25–59. http://dx.doi.org/10.53396/media.v2i1.18.

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The uniqueness of Balthasar's theology of incarnation lies in the fact that he bases his arguments of kenosis primarily on the Bible and the theology of patristics. On this basis, he confronts the systematic theological exposition of incarnation with the question of God in modern times. Balthasar represents the centre of his theological principle in the "drama of God". This drama became visible to all men when Christ, Son of God, died for the salvation of the world. That is an act of solidarity and became for Balthasar the central concept of soteriology. Based on the incarnation of Christ, Balthasar calls the church to a living practice of kenosis in her missions.

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Szwarczyński, Jakub. "Zło - dramat ludzkiej wolności w ujęciu Hansa Ursa von Balthasara." Teologia w Polsce 6, no. 2 (April 2, 2020): 141–61. http://dx.doi.org/10.31743/twp.2012.6.2.11.

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Rola człowieka na scenie świata ma ogromne znaczenie. Właśnie dlatego Hans Urs von Balthasar, pisząc Teodramatykę, poświęcił mu sporo uwagi, zwłaszcza kwestii ludzkiej wolności, możliwości wyboru i reakcji człowieka na otrzymany dar wolności. Analizując poglądy Balthasara, można znaleźć odpowiedź na jeden z najtrudniejszych problemów teodycei, jakim jest obecność zła w świecie stworzonym przez dobrego Boga.

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Kirwan, Michael Joseph. "The Drama of the World, the Drama of Theology." Religions 13, no. 11 (November 14, 2022): 1093. http://dx.doi.org/10.3390/rel13111093.

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Hans Urs von Balthasar speaks of a diversity of contemporary philosophies moving ‘concentrically’ toward a ‘dramatic theology’. This article affirms the coherence of this claim, by establishing some of these convergences, beginning with Gaudium et Spes, and a number of theologians, pre-eminently Balthasar. Attention is then turned to the ‘Dramatic Theology’ project of the Innsbruck School, inspired by Raymund Schwager; a conception of theodrama which builds on Balthasar’s insight, while also utilising the mimetic theory of René Girard. The third section considers ways in which the insights of the Dramatic Theology project can be enhanced, by attention to three specific insights from within dramatic theory: the possibility of expanding the Aristotelian notion of ‘tragedy’; the borrowing of ‘overacceptance’ from theatrical improvision (Wells); a wider deployment of the unsettling category of ‘tragicomedy’, as applied to Shakespeare. The convergence of these insights on ‘theodrama’ is demonstrated by a comment on the Girardian/mimetic significance of each. A distinction between Balthasar and Girard is suggested, with reference to Walter Brüggemann’s dual perspectives of ‘above the fray’ and within the fray’.

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Urban, Marek. "Między egzystencjalizmem a myślą chrześcijańską. Martin Heidegger w myśli Hansa Ursa von Balthasara." Analecta Cracoviensia 40 (September 9, 2009): 61–75. http://dx.doi.org/10.15633/acr.4005.

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Der Beitrag umreißt das Interesse Hans Urs von Balthasars an der Philosophie Martin Heideggers und gibt einen Überblick über die Resonanz, die sie im Balthasarschen Denken und vielen seinen Schriften gefunden hat. Im existenzialphilosophischen Denken Heideggers sieht von Balthasar einerseits eine Wende in der Suche nach Einheit zwischen der griechischen Philosophie der Antike und dem Christlichen, andererseits versucht er aber vielerorts dessen gegenchristliches Gesicht sichtbar zu machen. Den Ausgangspunkt der Balthasarschen Analyse bilden Probleme der unterschiedlichen Metaphysikauffassung. Die ontologischen Betrachtungen über das Sein und das Seiende werden aus der Perspektive solcher Hauptbegriffe wie Existenz, Endlichkeit, Transzendenz und das Nichts angestellt. Von Balthasar widerspricht der Heideggerschen These der Gleichsetzung von Geist und Endlichkeit. Trotz ihres endlichen und zeitlichen Charakters ist die Welt für ihn vom göttlichen Sein abhängig, das sich in poetischer Sprache und ästhetischer Erfahrung offenbart. Die Herrlichkeit entspricht auf theologischer Ebene dem, was in der Philosophie die transzendentale Schönheit ist. Die offene Metaphysik, die selbst unendlich bleibt, findet ihre Vollendung im religiösen Denken.

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Walatka, Todd. "Hans Urs von Balthasar and the Meaning of Christmas." Theological Studies 81, no. 4 (December 2020): 929–50. http://dx.doi.org/10.1177/0040563920986549.

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Balthasar’s reflections on the mystery of Christmas provide not only a basic entry into his thought, but also an expanded view of his theological vision. Drawing primarily upon his sermons and scriptural meditations, this essay presents a Balthasar both familiar and new: ideas at the heart of his Christology, Trinitarian theology, Mariology, and anthropology receive significant attention. Yet Balthasar’s reflections on Christmas also provide some of his most important engagements with less-noticed themes—particularly regarding Christian praxis toward the poor and oppressed. More than in other texts, these shorter pieces routinely insist that each Christian is called to follow the path taken by the Son of God and set out into the world in service of the poor and lowly.

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Dissertations / Theses on the topic "Balthasar"

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Lewis, Albert. "Responsorisch Kirche sein : Antwortgestalt und Sendung der Kirche nach Hans Urs von Balthasar /." Berlin : Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2922802&prov=M&dok_var=1&dok_ext=htm.

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Gonzalez, Antonia Lučić. "Balthasar Hubmaier and early Christian tradition /." Ann Arbor, Mich : UMI, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253596.

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Morrison, Glenn, and res cand@acu edu au. "Levinas, Von Balthasar and Trinitarian Praxis." Australian Catholic University. School of Theology, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp50.29082005.

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1. Aim The thesis aims to explore Emmanuel Levinas’ philosophy as a fertile resource for Christian theology. In this general context, we focus specifically on the way Levinas opens the possibility of a language of alterity, or radical “otherness”, in theology, in a manner which escapes the limitations of such categories as objectivity, presence and Being. Recent attempts to employ Levinas’ philosophy for the benefit of Christian theology have hesitated to go beyond onto-theology. This thesis, however, aims to show how Levinas’ philosophy opens up a style of thinking and suggests a vocabulary of expression that can serve Christian theology, especially by intensifying its sense of encounter with Christ and of the Other in him. Accordingly, the thesis will make use of a number of Levinasian notions to critique and complement the theology of Hans Urs von Balthasar. This will lead to the development of what we call a “prolegomenon to a Trinitarian praxis”. 2. Scope The thesis firstly remarks on Christian theology’s discovery of Levinas’ philosophy. We then go on to introducing three of the major influences of Levinas’ philosophy, namely Edmund Husserl, Martin Heidegger and Franz Rosenzweig. This will be followed by an introduction to the life of von Balthasar. But the major part of the thesis will be made up of three extensive explorations. The first introduces a number of key terms and concepts in Levinasian thought, taking into account their possible contribution to the theology of von Balthasar. Here we examine especially the notions of “otherness” and “passivity”. The second exploration takes us into what might be called a recontextualisation of the major sections of von Balthasar’s theology (aesthetics, dramatics and logic) through Levinasian analysis. We will concentrate especially on von Balthasar’s treatment of Holy Saturday, the Resurrection, Trinitarian and Soteriological “Inversion”, and truth as participation. The third exploratory exercise attempts to develop a prolegomenon to a Trinitarian praxis. Intrinsic to the very understanding of this Trinitarian praxis is the notion of alterity to such a degree that ethical transcendence is the very inspiration for theology if it is to go beyond the limits of objectivity, Being and presence. This prolegomenon will, therefore, contain an articulation of Trinitarian praxis in the context of ethical transcendence, eschatology and soteriology. To this end, we employ Levinas’ ideas of passivity and otherness to critique von Balthasar’s eschatological conception of Christian existence and his soteriological understanding of the eucharist. Because Levinas and von Balthasar have both used the writings of Husserl, Heidegger and Rosenzweig as sources, there will be abundant references to these writers at various junctures in this study. Likewise, the views of a number of Christian theologians who have been influenced by Levinas (Purcell, Ward, Barnes and Ford) will be critically examined. 3. Conclusions The thesis concludes that, with the aid of Levinas’ ideas, theology is offered the possibility of breaking out of the limits imposed by traditional notions of objectivity, Being and presence. In reaching such a conclusion, the thesis contests von Balthasar’s prioritising of the beautiful by resituating his use of analogical thought. In this context, our study suggests new ways of speaking of Holy Saturday and the Resurrection, in a non-phenomenal manner. It means developing a theology of Gift to understand the unity between Christ’s missio and processio. Here we highlight the deepest problem to be faced by a theo-logic as one of giving priority to the ethical over the ontological. In short, the thesis argues for a conception of Christian life that goes beyond the categories of ontology and experience. From what we have learned from Levinas, we propose a notion of Trinitarian praxis in which we come to God by way of ethical transcendence.

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Morrison, Glenn. "Levinas, Von Balthasar and Trinitarian Praxis." Thesis, Australian Catholic University, 2004. https://acuresearchbank.acu.edu.au/download/4e9f4ca7152783f542a8bf904f1d0d61ac8f796259d2ee3ec2503378513a652f/11780627/Morrison_2004_Levinas.pdf.

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Wedler, Esther-Maria. "Splendor caritatis : ein ökumenisches Gespräch mit Hans Urs von Balthasar zur Theologie in der Moderne /." Würzburg : Echter Verlag, 2009. http://deposit.d-nb.de/cgi-bin/dokserv?id=2966645&prov=M&dok_var=1&dok_ext=htm.

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Healy, Nicholas J. "The trinitarian eschatology of Hans Urs von Balthasar." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365480.

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Steck, Christopher W. "The ethical thought of Hans Urs von Balthasar /." New York : Herder, 2001. http://catalogue.bnf.fr/ark:/12148/cb388067487.

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Endriß, Stefan. "Hans Urs von Balthasar versus Sören Kierkegaard : ein Beitrag zur Diskussion über das Verhältnis von Theologie und Ästhetik /." Hamburg : Kovač, 2006. http://www.verlagdrkovac.de/3-8300-2342-1.htm.

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REIS, JAIR LUIS. "DIE SAKRAMENTALITAT DER OFFENBARUNG IN HANS URS VON BALTHASAR." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=6175@1.

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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
Die Sakramentalitat der Offenbarung erreicht ihren hochsten Ausdruck in der Person Jesu Christi, da sich uns in ihm die Totalitat des Seins Gottes manifestiert hat. In seiner menschlich-gottlichen Doppelnatur ist er zum Grundsakrament geworden, notwendiges Mittel, welches den Willen Gottes mitteilt und anzeigt, wie der Mensch mit Gott kommunizieren kann, vermittelt durch die Kirche, welcher aufgetragen ist, die heilswirsamen Geheimnisse durch ihre Okonomie zu verlangern: das Wort, die Sakramente und die Nachstenliebe. Ausgehend von der offenbarungstheologischen Reflektion Hans Urs von Balthasars versucht diese Studie die Grundmomente der sakramentalen Konstitution der Kirche aufzuzeigen, als wie auch der Vater sich in seinem Sohn durch den Heiligen Geist gegenwartig macht und seine heilswirksame Gnade mitteilt, zum gleichen Zeitpunkt, da er die Mittel zu ihrer historischen Visibilita hervorbringt. Gott hat sich fleischliches und horbares Wort gemacht. Deshalb bezieht sich die sakramentale Form auf Christus. Von ihm aus, seine Taten, Gesten und Worten, gewinnt das Göttliche ewigen Ausdruck in der Mitte der Geschichte. Er verleiht Elemente, welche die Präsenz und die Aktin Gottes in der Geschichte hervorheben, vor allem am Kreuz, hochster Moment der Sakramentalitat und der Offenbarung. Unser Ziel ist es deshalb die Wurzeln der sakramentalen Erfahrung hervorzuheben, vor allem um die ekklesiale Praxis zu erhellen, im Blick auf eine Aufwertung und ein Verstehen der sakramentalen Wirksamkeit und des geoffenbarten Wortes als auch dessen Fortbestehen in der Existenz der Kircher.
A sacramentalidade da revelação alcança sua plena expressão na pessoa de Jesus Cristo, porque por meio dele nos é manifestada a totalidade do Ser de Deus. Com suas duas naturezas: humano-divina, ele se torna o sacramento fonte, o meio indispensável que comunica a vontade divina e indica como o ser humano pode se comunicar com Deus, intermediado pela Igreja, a qual encarrega-se de prolongar os mistérios salvíficos, por sua economia sacramental: a palavra, os sacramentos e a caridade. A partir do pensamento teológico-revelacional de Hans Urs Von Balthasar o presente trabalho procura expor os momentos basilares da constituição sacramental da Igreja e como o próprio Pai, na pessoa do seu Filho e no Espírito Santo, se faz presente e comunica eficazmente a graça salvífica, ao mesmo tempo em que cria meios para sua visibilidade histórica. Deus se fez palavra carnal e palavra audível em Jesus Cristo. Assim, a forma sacramental remete a Cristo. É a partir dele, de seus atos, gestos e palavras, que o divino encontra expressividade eterna no seio da história. Ele concede elementos que assinalam e comunicam a presença e ação de Deus na história, essencialmente na cruz, momento cume da sacramentalidade e da revelação. O nosso objetivo, portanto, consiste em expor as raízes da experiência sacramental com o intuito de iluminar a prática eclesial, para uma valoração e compreensão do alcance e da eficácia sacramental e da Palavra revelada, como também da sua perenidade no existir da Igreja.

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Ribaric, Sergio Alejandro. "O silêncio de Deus segundo Hans Urs von Balthasar." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/18286.

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Made available in DSpace on 2016-04-29T14:27:19Z (GMT). No. of bitstreams: 1 Sergio Alejandro Ribaric.pdf: 664506 bytes, checksum: 854f7beb10b32232829ea6981f21eb16 (MD5) Previous issue date: 2011-05-19
Many questions come to us from the tragedies and atrocities that mark the history. Mankind has faced so many situations that put the speech about God in shock. The analysis of the history of man leads to the impossibility of speaking of God from traditional ideas of a transcendent God, unchanging, omnipotent. Cans someone speak of a God active in the world, before the pain, the misery and human tragedy? If He can talk to us and modify a situation of pain and He does not do, so Is God a malicious or negligent. And if He can not, Can we still define him as an omnipotent God? How Cans the theology answer the question about to behold God in a world capable of such atrocities as Auschwitz and Hiroshima? Would not the theology need to search for new paradigms that may speak of God from the man's scream? The pain experienced by Jesus, would not be a way to reflection. The present work in the Theology of Hans Urs von Balthasar, brings the elements of the question for this study of God's silence. In his mystical bias, and about studies of Kenosis of the three persons of the Trinity seeking to find the way, opening up about two connotations of silence: The silence of God and a silence of God front to human suffering. It can not talk of God's silence without seeking the elements within the mystical understanding and dimension trinitarian of God revealed in the cross of Christ. The reflections contained here seek some responses in the Christology of Hans Urs von Balthasar. The God that Jesus show us, it's a God of the relegation, Kenotic, the total annihilation of his divinity and that acquires the form of a servant, as opposed to God magical and majestic that is always expected by the man. The God's presence in disasters and major tragedies of humanity, has always been overlooked, unnoticed and questioned. This study aims to seek God in His own choice: to be present where the the man's pride prevents him to find God : In the man's suffering. In shame and humiliation that man imposes on others , the poor's weakness , about one that is helpless and in the foolishness of the cross of Jesus Christ
Muitas indagações se nos apresentam desde as tragédias e atrocidades que marcam a história. A humanidade tem enfrentado tantas realidades que colocam o discurso sobre Deus em choque. A análise da história do homem leva a impossibilidade de se falar de Deus a partir de idéias tradicionais, de um Deus transcendente, imutável, onipotente. Pode-se falar de um Deus atuante no mundo, diante da dor, das misérias e das tragédias humanas? Se Ele pode se pronunciar e modificar uma situação de dor e não o faz, então é um Deus maldoso, omisso. E se não pode, ainda podemos defini-Lo como um Deus onipotente? Como a Teologia pode responder a pergunta sobre como contemplar Deus num mundo capaz de atrocidades como Auschwitz e Hiroshima? Não teria a Teologia a necessidade da busca de novos paradigmas que possam falar de Deus a partir do grito do homem? A dor experimentada por Jesus, não seria um caminho de reflexão. O presente trabalho busca na Teologia de Hans Urs von Balthasar, elementos para este estudo da questão do silêncio de Deus. No seu viés místico, e pelos seus estudos sobre a Kénosis das três pessoas da Trindade, procura encontrar o caminho, abrindo-se sobre duas conotações de silêncio: O silêncio em Deus e o silêncio de Deus frente ao sofrimento humano. E não se pode falar em silêncio de Deus sem buscar os elementos dentro da mística e da compreensão da dimensão trinitária de Deus, revelada na cruz de Cristo. As reflexões aqui contidas buscam enfim, algumas respostas na Cristologia de Hans Urs von Balthasar. O Deus que Jesus nos apresenta, um Deus do rebaixamento, Kenótico, do total aniquilamento de sua divindade e que adquire a condição de servo, em contraposição do Deus mágico e majestoso que é sempre esperado pelo homem. A presença de Deus nas catástrofes e nas grandes tragédias da humanidade, sempre foi despercebida menosprezada, questionada. A presente pesquisa procura buscar Deus na Sua própria escolha: estar presente aonde a soberba do homem o impede de encontrá-lo: No sofrimento do homem. Na vergonha e na humilhação que o homem sujeita seu semelhante, na fraqueza do pobre e do desamparado e na loucura da cruz de Jesus Cristo

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Books on the topic "Balthasar"

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1963-, Monheim Florian, ed. Balthasar Neumann. Köln: DuMont, 1999.

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Bijutsukan, Meguro-ku, ed. Balthasar Burkhard. Tokyo: Meguro Museum of Art, 1987.

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Balthasar Neumann. Freiburg: Herder, 1986.

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Gewölbekonstruktionen Balthasar Neumanns. Berlin: Deutscher Kunstverlag, 2011.

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Breda-Betting, Bettina. Findling und Balthasar. Stuttgart: Franckh-Kosmos, 1993.

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Robert, Bresson, ed. Au hasard Balthasar. [S.l.]: Nouveaux Pictures, 2004.

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Nils, Dahle Terje, and Fraunhofer-Gesellschaft. Informationszentrum Raum und Bau., eds. Architekten Balthasar Neumann. Stuttgart: IRB-Verlag, 1990.

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Balthasar, Burkhard. Balthasar Burkhard: Photographer. Zurich: Scalo, 2004.

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Balthasar and anxiety. London: T & T Clark, 2009.

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Ponnou-Delaffon, Andre-Marie. La theologie de Balthasar. [Saint-Maur?]: Parole et silence, 2005.

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Book chapters on the topic "Balthasar"

1

Mclntosh, Mark. "Von Balthasar." In The Blackwell Companion to Modern Theology, 388–402. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch24.

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Schwarz, Hans-Peter. "Balthasar Neumann." In Das Künstlerhaus, 247–48. Wiesbaden: Vieweg+Teubner Verlag, 1990. http://dx.doi.org/10.1007/978-3-663-05290-6_70.

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Dusenbury, D. L. "Balthasar de Ayala." In Encyclopedia of Renaissance Philosophy, 1–4. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-02848-4_1159-1.

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Dusenbury, D. L. "Balthasar de Ayala." In Encyclopedia of Renaissance Philosophy, 313–16. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_1159.

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Coulson, John. "Hans Urs von Balthasar." In The Critical Spirit and the Will to Believe, 218–32. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20122-8_14.

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Scheitler, Irmgard. "Balthasar Schnurr als Liederdichter." In Jahrbuch für Liturgik und Hymnologie, 193–209. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666572296.193.

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Kapp, Volker. "von Balthasar, Hans Urs." In Theologen, 31–34. Stuttgart: J.B. Metzler, 2004. http://dx.doi.org/10.1007/978-3-476-02948-5_23.

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Dejeumont, Catherine. "Balthasar Hubmaier et le baptême." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 169–87. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.behe-eb.4.00573.

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Fix, Andrew. "Balthasar Bekker and the Spirit Debate." In Fallen Angels, 3–12. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-017-1531-7_1.

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McIntosh, Mark. "Hans Urs Von Balthasar (1905-88)." In The Student's Companion to the Theologians, 353–66. Oxford: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch48.

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