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Journal articles on the topic 'Balthasar, Hans Urs von'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

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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2

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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3

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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4

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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5

Takayanagi, Shun’ichi. "Hans Urs von Balthasar and Aesthetics." Modern Schoolman 81, no. 2 (2004): 121–34. http://dx.doi.org/10.5840/schoolman20048128.

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6

Pagé, Jean-Guy. "Hommage à Hans Urs von Balthasar." Laval théologique et philosophique 44, no. 3 (1988): 275. http://dx.doi.org/10.7202/400392ar.

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7

Horne, B. L. "Book Review: Hans Urs von Balthasar." Theology 96, no. 774 (November 1993): 484–85. http://dx.doi.org/10.1177/0040571x9309600613.

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8

Oakes, Edward T. "Hans Urs von Balthasar. John O'Donnell." Journal of Religion 74, no. 2 (April 1994): 266–67. http://dx.doi.org/10.1086/489367.

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9

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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10

Jankūnas, Gediminas. "Hans Urs von Balthasar: on the Cross as a Trinitarian Event Hans." SOTER: Journal of Religious Science 71, no. 99 (2019): 7–17. http://dx.doi.org/10.7220/2335-8785.71(99).1.

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11

Kerr, Fergus. "Adrienne von Speyr and Hans Urs von Balthasar." New Blackfriars 79, no. 923 (January 1998): 26–32. http://dx.doi.org/10.1111/j.1741-2005.1998.tb02803.x.

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12

Ponga, Silouane. "Le ChristUniversale Concretumchez Hans Urs von Balthasar." Nouvelle revue théologique 127, no. 4 (2005): 587. http://dx.doi.org/10.3917/nrt.274.0587.

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13

Goodall, Lawrence D. "Hans Urs Von Balthasar: A Respectful Critique." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 4 (November 1999): 423–36. http://dx.doi.org/10.1177/106385129900800403.

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14

Schenker, Adrian. "Hans-Urs von Balthasar et le judaïsme." Pierre d'angle 5 (1999): 123–28. http://dx.doi.org/10.5840/pda199959.

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15

Oakes, Edward T. "Hans URS von Balthasar (1905–88): The Wave and the Sea." Theology Today 62, no. 3 (October 2005): 364–74. http://dx.doi.org/10.1177/004057360506200307.

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Hans Urs von Balthasar's unique approach to theology took the form of a trilogy of works focused on the beauty, goodness, and truth of God: Theological aesthetics, theo-dramatic, and theo-logic. Rejecting the conventional binaries of both modern liberalism and traditional conservatism, as well as eschewing the radical perspectivalism of postmodern theology, Balthasar developed his own phenomenological view of Christian life, focusing on the inherent attractiveness of God's splendor, initial human response to that beauty, and the truth revealed only in and through that human response. His extensive, creative theology leaves many theological fruits on which contemporary thinkers may continue to feast.

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16

Werner Löser. "Hans Urs von Balthasar and Ignatius of Loyola." Theology and Philosophy ll, no. 25 (November 2014): 117–39. http://dx.doi.org/10.16936/theoph..25.201411.117.

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17

Lattanzio, Marcelo. "A New Profile of Hans Urs von Balthasar." Incarnate Word 4, no. 1 (2017): 45–84. http://dx.doi.org/10.5840/tiw2017412.

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18

Nielsen, Cynthia R. "The Cambridge Companion to Hans Urs von Balthasar." American Catholic Philosophical Quarterly 82, no. 2 (2008): 374–78. http://dx.doi.org/10.5840/acpq200882211.

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19

Herinci S.J., Peter. "Hans Urs von Balthasar – une pensee en dialogue." Perseitas 2, no. 2 (July 1, 2014): 244. http://dx.doi.org/10.21501/23461780.1304.

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Une présentation de l’oeuvre vaste et complexe du théologien suisse Hans Urs von Balthasar (1905-1988) sous un angle jusqu’à présent inexploré: le dialogue. La plupart de ses ouvrages, souvent monographiques sont écrits en dialogue avec d’autres penseurs, théologiens, philosophes ou littéraires, dont il s’efforce de mettre en évidence la «Gestalt» (figure). Au centre de sa Trilogie théologique en 14 volumes se trouve une «Dramatique théologique» qui présente l’histoire du salut comme dialogue entre la liberté divine et la liberté humaine. A l’amont decette pensée on découvre une conception dialogale (et non pas dialectique) de la vérité et de l’être.

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20

Howsare, Rodney. "The Cambridge Companion to Hans Urs von Balthasar." Ars Disputandi 6, no. 1 (January 2006): 223–29. http://dx.doi.org/10.1080/15665399.2006.10819930.

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21

Gonzalez, Michelle A. "Hans Urs Von Balthasar and Contemporary Feminist Theology." Theological Studies 65, no. 3 (September 2004): 566–95. http://dx.doi.org/10.1177/004056390406500304.

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22

Brotherton, Joshua R. "Hans urs von Balthasar on the Redemptive Descent." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 22, no. 2 (May 2013): 167–88. http://dx.doi.org/10.1177/106385121302200203.

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23

Caldecott, Stratford. "The Social Thought of Hans Urs von Balthasar." Catholic Social Science Review 5 (2000): 183–90. http://dx.doi.org/10.5840/cssr2000519.

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24

Franks, Angela Franz. "Trinitarian Analogia Entis in Hans Urs von Balthasar." Thomist: A Speculative Quarterly Review 62, no. 4 (1998): 533–59. http://dx.doi.org/10.1353/tho.1998.0002.

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25

Chu, Zane E. "Christ's representation of sinners in Hans Urs von Balthasar and Thomas Aquinas." Scottish Journal of Theology 74, no. 3 (August 2021): 252–61. http://dx.doi.org/10.1017/s0036930621000417.

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AbstractIn his dramatic approach to the redemption, Balthasar takes seriously Christ's exchange of places with sinners. Christ upon the cross takes on sin itself, and not only its consequences, while remaining innocent. Balthasar critiques Aquinas for maintaining that Christ accepts only the consequences or punishments of sin. Aquinas strictly distinguishes between guilt and punishment, with Christ accepting only the latter out of charity to make satisfaction for sin. I argue that Balthasar does not get beyond Aquinas’ distinction between guilt and punishment but dramatises it for a more dynamic representation of the seriousness of sin and its redemption.

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26

Sachs, John R. "Book Review: The Theological Aesthetics of Hans Urs von Balthasar, the Analogy of Beauty: The Theology of Hans urs von Balthasar." Theological Studies 49, no. 3 (September 1988): 555–57. http://dx.doi.org/10.1177/004056398804900324.

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27

Wellbaum, Sam. "A Transformed Beholder. Objective Beauty as the Impetus for Sanctification in the Theology of Hans Urs von Balthasar." Perichoresis 10, no. 2 (June 2012): 245–65. http://dx.doi.org/10.2478/v10297-012-0012-6.

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A Transformed Beholder. Objective Beauty as the Impetus for Sanctification in the Theology of Hans Urs von Balthasar Here in the early 21st century, beauty is not what it once was. The Enlightenment has left beauty a subjective and inconsequential shade, barely resembling its former existence as a transcendental on par with goodness and truth. Can beauty be restored to what it once was? And if it can, should it? This article argues that 20th century theologian Hans Urs von Balthasar not only answers these two questions with a resounding “Yes!” but also gives the church the tools needed to restore beauty to a place of honor in Christian theology. For von Balthasar, beauty and glory are one in the same. Further, beauty/glory and love are irrevocably connected. When we restore beauty to its proper place, we experience God’s love in a proper way, which in turn leads to sanctification.

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28

Sutton, Matthew Lewis. "Hans Urs von Balthasar and Adrienne von Speyr's Ecclesial Relationship." New Blackfriars 94, no. 1049 (June 23, 2012): 50–63. http://dx.doi.org/10.1111/j.1741-2005.2012.01499.x.

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29

Bingemer, Maria Clara. "Experiência Mística: Identidade em Debate - DOI 10.5752/P.1983-2478.2014v10n17p25." INTERAÇÕES 10, no. 17 (August 31, 2015): 25–47. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p25.

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ResumoNos dias em que vivemos, a experiência – exilada pela rigidez moderna a um status de alienação e dubiedade – volta a ocupar o lugar de frente no debate de ideias. Essa volta, no entanto, não é isenta de problemas. Entre eles destaca-se uma certa ambiguidade na compreensão do que seja esta experiência. Este texto procura refletir sobre a experiência mística. Se a experiência volta ao centro dos interesses hoje, com a experiência mística sucede algo parecido. E a experiência mística, portanto, busca sempre sua identidade em meio a várias formas de compreender-se e identificar-se. O texto procura descrevê-la como aquilo que é: algo eminentemente humano. Em seguida recorre a dois dos maiores teólogos do século XX, Karl Rahner e Hans Urs Von Balthasar, que escreveram sobre o tema.Palavras-Chave: Experiência mística. Karl Rahner. Hans Urs Von Balthasar. AbstractIn the days we live in, the experience - exiled by modern stiffness to a status of alienation and ambiguity - is back to the front place in the debate of ideas. This return, however, is not without problems. Among them stands out a certain ambiguity in understanding what is experience. This text seeks to reflect on the mystical experience. If the experience is back to the focus of interest today, with the mystical experience happens something similar. And the mystical experience therefore always seeks its identity in the midst of several ways to understand and identify. The text seeks to describe it as what it is: something eminently human. Then reflects on the contribution oftwo of the greatest theologians of the twentieth century, Karl Rahner and Hans Urs von Balthasar, who wrote on the topic.Keywords: Mystical experience. Karl Rahner. Hans Urs Von Balthasar.

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30

Pyc, Marek. "The obedience of Christ in the writings of Hans Urs von Balthasar." Colloquia Theologica Ottoniana 2 (2017): 157–77. http://dx.doi.org/10.18276/cto.2017.2-09.

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31

Steck, Christopher. "Tragedy and the Ethics of Hans Urs von Balthasar." Annual of the Society of Christian Ethics 21 (2001): 233–50. http://dx.doi.org/10.5840/asce20012115.

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32

Górna, Małgorzata. "Hans Urs von Balthasar i jego rozważania muzyczno-teologiczne." Pro Musica Sacra 13 (September 1, 2015): 169. http://dx.doi.org/10.15633/pms.1119.

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33

Situmorang, Markus. "MENDALAMI DOKTRIN TRINITAS DALAM PANDANGAN HANS URS VON BALTHASAR." Studia Philosophica et Theologica 18, no. 2 (December 7, 2019): 161–77. http://dx.doi.org/10.35312/spet.v18i2.26.

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All the Hans Urs von Balthasar theology is the Trinity. For him everything flows from interpersonal relationships in the Trinity. The starting point for understanding the Trinity must depart from the event of love. Jesus is a manifestation of God’s love that appears to humans. God’s love is beautiful. Jesus revealed the beauty of the Triune God. The fundamental aspect of beauty is obedience from Jesus. Jesus as the beauty that manifest the Father and the Holy Spirit. We will not be able to understand the beauty of Christ without referring to inter-Trinitarian beauty. It does not stop at mere beauty but God is involved in the history of human life. In other words, God is involved in drama with humans. On the Good Friday, there was a drama between God and the world on the cross. But a more dramatic drama took place on Holy Saturday. Drama also occurs in the life of the Trinity. The three divine persons empty themselves which are united in a bond of love. The real kenosis occurs in a triune life. The Trinity lives in the Church and maintains the Church. The church’s teachings are undeniable because of the truth of the Trinity itself. Seluruh teologi Hans Urs von Balthasar adalah Tritunggal. Baginya segala sesuatu mengalir dari relasi antar pribadi dalam Tritunggal. Titik tolak untuk memahami Tritunggal harus berangkat dari peristiwa kasih. Yesus adalah wujud kasih Allah yang tampak kepada manusia. Kasih Allah sendiri sangat indah. Yesus mewahyukan keindahan dari Allah Tritunggal. Aspek fundamental dari keindahan itu yakni ketaatan dari Yesus. Yesus sebagai keindahan yang mewahyukan Bapa dan Roh Kudus. Wujud dari Yesus mengacu kepada wujud dari Allah dalam diri-Nya sendiri.Trinitas seperti cinta di dalam dirinya sendiri. Kita tidak akan dapat memahami keindahan Kristus tanpa mengacu pada keindahan inter-Trinitaris. Tidak berhenti pada keindahan semata tetapi Allah terlibat di dalam sejarah kehidupan manusia. Dengan kata lain Allah terlibat drama dengan manusia. Pada peristiwa Jumat Agung terjadi drama antara Allah dan dunia di kayu salib. Namun drama yang lebih dramatis terjadi pada Sabtu Suci. Drama juga terjadi juga di dalam kehidupan Tritunggal. Tiga pribadi ilahi saling mengosongkan diri yang disatukan dalam ikatan cinta. Tritunggal itu yang hidup di dalam Gereja dan memelihara Gereja. Ajaran-ajaran Gereja tidak terbantahkan karena kebenaran Tritunggal itu sendiri.

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34

Cordovilla Pérez, Ángel (). "Hans Urs Von Balthasar: una vocación y existencia teológicas." Salmanticensis 48, no. 1 (January 1, 2001): 41–79. http://dx.doi.org/10.36576/summa.7680.

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35

Mengus, Raymond. "L'« Épilogue» de Hans Urs von Balthasar (1905-1988)." Revue des Sciences Religieuses 62, no. 4 (1988): 252–64. http://dx.doi.org/10.3406/rscir.1988.3106.

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36

Doré, Joseph. "Note sur Hans Urs von Balthasar et son œuvre." Revue des Sciences Religieuses 76, no. 3 (2002): 382–83. http://dx.doi.org/10.3406/rscir.2002.3635.

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37

Jastrzębski, Andrzej. "Inspirations of the theology of Hans Urs von Balthasar." Filozofia Chrześcijańska 13 (July 4, 2016): 121. http://dx.doi.org/10.14746/fc./2016.13.10.

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38

Hunt, Anne, and Loreto Convent. "Book Review: Hans Urs von Balthasar: A Theological Style." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 103–4. http://dx.doi.org/10.1177/1030570x9701000115.

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39

Block, Ed. "Hans Urs von Balthasar and Some Contemporary Catholic Writers." Logos: A Journal of Catholic Thought and Culture 10, no. 3 (2007): 151–78. http://dx.doi.org/10.1353/log.2007.0020.

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40

Horne, B. "Review: The Ethical Thought of Hans Urs von Balthasar." Journal of Theological Studies 54, no. 2 (October 1, 2003): 847–50. http://dx.doi.org/10.1093/jts/54.2.847.

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41

Szabó, Dániel. "Személy és küldetés Hans Urs von Balthasar teológiai antropológiájában." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, no. 1 (2021): 22–40. http://dx.doi.org/10.52992/sap.2021.14.1.22.

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42

O'Donnell, John. "Truth as Love: The Understanding of Truth According to Hans Urs von Balthasar." Pacifica: Australasian Theological Studies 1, no. 2 (June 1988): 189–211. http://dx.doi.org/10.1177/1030570x8800100205.

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The key to Balthasar's logic is his understanding of truth as aletheia or unconcealedness. Theologically, the event of truth happens when the Word becomes flesh. Only a methodology from above can account for the leap which is implied in Jesus' affirmation: I am the truth. The unveiling of the truth in the Christ-event, and its presence in the Church through the Holy Spirit shows that the ultimate meaning of truth is love, the love of the three persons of the Trinity revealed in the missions of the Son and the Holy Spirit. Thus Balthasar argues that the only Christian logic is the logic of love, not verified by reason, but grasped through doing the truth in love.

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43

Fischer, Mark F. "The Soteriologies of Karl Rahner and Hans Urs Von Balthasar." Philosophy and Theology 28, no. 2 (2016): 513–25. http://dx.doi.org/10.5840/philtheol20168156.

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44

Renauld, Christian. "BALTHASAR, Hans Urs von, L’Institut Saint-Jean : genèse et principes." Laval théologique et philosophique 45, no. 1 (1989): 167. http://dx.doi.org/10.7202/400445ar.

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45

Meis, Anneliese. "Balthasar, Urs von, Hans: VOCACIÓN. Origen de la vida consagrada." Teología y vida 56, no. 4 (December 2015): 501–4. http://dx.doi.org/10.4067/s0049-34492015000400011.

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46

O'Hanlon, Gerry. "Book Review: The Cambridge Companion to Hans Urs von Balthasar." Theological Studies 68, no. 1 (February 2007): 193–94. http://dx.doi.org/10.1177/004056390706800123.

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47

JONES, TAMSIN. "DIONYSIUS IN HANS URS VON BALTHASAR AND JEAN-LUC MARION." Modern Theology 24, no. 4 (October 2008): 743–54. http://dx.doi.org/10.1111/j.1468-0025.2008.00497.x.

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48

Sohn, Hohyun. "Hans Urs Von Balthasar and the East: Identity or Dialogue." Heythrop Journal 59, no. 3 (April 16, 2018): 573–85. http://dx.doi.org/10.1111/heyj.12986.

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49

Horne, B. L. "Book Review: The Theological Aesthetics of Hans Urs von Balthasar." Theology 91, no. 744 (November 1988): 515–17. http://dx.doi.org/10.1177/0040571x8809100617.

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50

Oakes, Edward T. "The Theological Aesthetics of Hans Urs von Balthasar. Louis Roberts." Journal of Religion 69, no. 2 (April 1989): 263–64. http://dx.doi.org/10.1086/488082.

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