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Journal articles on the topic 'Balthasar'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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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

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Wood, James R. "Leaven without Loss: Church and World across Balthasar’s Corpus." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 3 (March 3, 2020): 308–35. http://dx.doi.org/10.1177/1063851220909050.

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This essay argues that despite a tonal shift in his post-conciliar writings, Balthasar’s Church-world construal remains consistent. This relationship is characterized by a dialectical pairing of themes which receive relative emphasis at different stages. The constellation of similar images which Balthasar employs to depict the missionary nature of the Church—yeast, leaven, salt, light, sacrament—highlights this dual-dynamic. The Church is tasked with transforming culture from within. To perform this properly, she must be open to the world yet unique within it—in solidarity without dissolving her distinct message or institutional mediation. Earlier in his career, the solidarity/openness pole merited emphasis because of the Church’s anti-modernist tendencies. Later, he became wary of the encroachment of Enlightenment rationalism—which tended to relativize the Church’s unique identity and contribution—into the Catholic Church. According to Balthasar, the Church is called to leaven the world without such a loss.

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12

Havenga, Marnus. "Christ as performance." STJ | Stellenbosch Theological Journal 6, no. 4 (January 22, 2021): 139–58. http://dx.doi.org/10.17570/stj.2020.v6n4.a6.

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This essay will explore Hans Urs von Balthasar’s Christology as performance from below. It will begin by introducing Balthasar’s theodramatic project as presented in his five-volume work Theo-drama. Here, it will be shown how Balthasar engages with and uses the conceptual resources of drama and the theatre to develop a theological dramatic theory with the performance of Christ at its very centre. This will be followed by an investigation into Balthasar’s dramatic Christology and what he saw as the re-performance of the Christ-drama on the world stage. The essay will then conclude with a few brief remarks on the continued relevance of Balthasar’s dramatic Christology, especially for those interested in doing – and performing – theology from below.

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13

Davis, Kenneth R., Wayne H. Pipkin, and John H. Yoder. "Balthasar Hubmaier." Sixteenth Century Journal 22, no. 4 (1991): 776. http://dx.doi.org/10.2307/2542389.

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14

Wittekind, C. "Balthasar Wohlgemuth." Der Pathologe 40, S3 (November 11, 2019): 421–22. http://dx.doi.org/10.1007/s00292-019-00710-w.

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15

Gillespie, Charles A. "Theodramatic Themes and Showtime in Nassim Soleimanpour’s White Rabbit Red Rabbit." Religions 11, no. 10 (September 29, 2020): 499. http://dx.doi.org/10.3390/rel11100499.

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This essay engages the experimental playwright Nassim Soleimanpour’s White Rabbit Red Rabbit alongside the theological dramatic theory of Hans Urs von Balthasar. Every Soleimanpour play can only happen once. Actors receive the script as they begin the show; any given actor must perform Soleimanpour’s drama as a cold reading unique in history. I propose “Showtime” to theorize this theatrical temporality, exemplified by White Rabbit Red Rabbit and shared by von Balthasar’s theology, on analogy to stage space. This article further examines the play’s themes of identity, self-sacrifice, free obedience, and writing about time through a “theodramatic structural analysis” keyed to von Balthasar. Soleimanpour expands Balthasarian theodramatics in unexpected and unintended directions. So too did the performance of White Rabbit Red Rabbit I attended in 2016 that featured Wayne Brady as the actor. This essay concludes with analysis of that performance and how it places this essay’s theodramatic structural analysis into contexts of race and the history of anti-Black racism in the United States.

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16

Gibson, Michael D. "The Beauty of the Redemption of the World: The Theological Aesthetics of Maximus the Confessor and Jonathan Edwards." Harvard Theological Review 101, no. 1 (January 2008): 45–76. http://dx.doi.org/10.1017/s0017816008001727.

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Catholic theologian Hans Urs von Balthasar, in hisHerrlichkeit, laments the eclipse of the aesthetic in modern theology, noting that thebeingof a Christian is itself a thing of beauty inscribed by the grace of God; that is, it is a form of existence “opened up to us by the God-Man's act of redemption. . . . God's incarnation perfects the whole ontology and aesthetics of created being.” Von Balthasar traces the loss of the aesthetic dimension from Protestant theology to the Reformation principle ofsola scriptura, which seeks to abstract “data” of scriptural revelation into objective formulae. This approach leads to the historicism of Hegel, Schelling, Schleiermacher, and Barth, effectively removing the meditative gaze from theological contemplation. Von Balthasar's ultimate argument is that it is necessary for Protestant theology to revive the Alexandrian tradition in order to recover the “transcendent principle of beauty as derived from and most proper to God,” which is to be “for us the very apex and archetype of beauty in the world.”

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17

Matthews, EG, and Z. Stebnicka. "A Review of Demarziella Balthasar, With a Transfer From Aphodiinae to Scarabaeinae (Coleoptera, Scarabaeidae)." Australian Journal of Zoology 34, no. 3 (1986): 449. http://dx.doi.org/10.1071/zo9860449.

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Demarziella Balthasar, 1961, forming the basis of the Australian tribe Demarziellini Balthasar of the Aphodiinae, is shown to belong to the Scarabaeinae, tribe Coprini, and to be the senior synonym of Notopedaria Matthews, 1976. All specific names in Notopedaria must be transferred to Demarziella with the establishment of the following synonymies: N. occidentalis Matthews, 1976 = D. mirifica Balthasar, 1961; D. setosa Balthasar, 1967 = N. interrupta (Carter), 1936; N. tuberculata Matthews, 1976 = D. costata Petrovitz, 1975 = D. imitatrix Balthasar, 1967; D. umbilicata Petrovitz, 1975 = D. proxima Petrovitz, 1963 = N. geminata (Macleay) 1871. Altogether 14 species of Demarziella are recognized including one new one, yorkensis, sp. nov.

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18

Schlesinger, Eugene R. "Overcoming the “Distance”: Robert Doran as a Bridge between the Trinitarian Analogies of Bernard Lonergan and Hans Urs von Balthasar." Theological Studies 82, no. 4 (November 27, 2021): 626–45. http://dx.doi.org/10.1177/00405639211052311.

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Bernard Lonergan and Hans Urs von Balthasar would appear to be worlds apart in their trinitarian theologies. The former championed while the latter eschewed the traditional Western psychological analogy. And yet, Robert Doran’s Lonergan-inflected trinitarian theology presented a revised version of the psychological analogy, drawn from the order of grace. This analogy is in fact isomorphic to Balthasar’s primary eucharistic analogy for the trinitarian processions. Recognizing formal similarity invites a rapprochement between these two theologies and a call for a renewal of boldness in speculative theology.

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19

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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20

MINKINA, ŁUKASZ, and DAVID KRÁL. "An unusual new species of the genus Paulianellus (Coleoptera: Scarabaeidae: Aphodiinae) from Yunnan, China." Zootaxa 4483, no. 1 (September 20, 2018): 197. http://dx.doi.org/10.11646/zootaxa.4483.1.11.

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21

Saward, John. "Chesterton and Balthasar." Chesterton Review 22, no. 3 (1996): 301–25. http://dx.doi.org/10.5840/chesterton199622379.

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22

Choi, Jung Ki. "Balthasar Hubmaier’s Soteriology." Journal of Historical Theology 37 (December 31, 2020): 11–45. http://dx.doi.org/10.26427/jht.37.1.

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23

Verkamp, Bernard J. "Hansurs von Balthasar." Thought 66, no. 4 (1991): 421–22. http://dx.doi.org/10.5840/thought199166415.

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24

Leiner, Peter. "Kinderhospiz Balthasar ausgezeichnet." Angewandte Schmerztherapie und Palliativmedizin 5, no. 4 (December 2012): 6. http://dx.doi.org/10.1007/s15223-012-0137-8.

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25

VAZ-DE-MELLO, FERNANDO Z., and FRANÇOIS GÉNIER. "Lectotype designations, new synonymies, and new species in the genera Trichillum Harold and Pedaridium Harold (Coleoptera: Scarabaeidae: Scarabaeinae)." Zootaxa 1038, no. 1 (August 19, 2005): 41. http://dx.doi.org/10.11646/zootaxa.1038.1.4.

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Three new synonymies are proposed in the genera Trichillum and Pedaridium (the second epithet is valid): T. pereirai Martínez, 1959 = T. heydeni Harold, 1868; T. boucomonti Saylor, 1935 = T. hirsutum Boucomont, 1928; and P. brasiliense Ferreira & Galileo, 1993 = P. bidens Balthasar, 1938. One previous synonym (T. elongatum Balthasar, 1939 = P. argentinum Arrow, 1913) is confirmed. Lectotypes are designated for three species names (including one synonym): T. heydeni, P. bidens, and T. elongatum. Species previously misidentified as T. heydeni; T. arrowi Saylor, 1935; and T. depilatum Balthasar, 1942 are described as new, respectively T. tishechkini sp. nov., T. pseudoarrowi sp. nov., and T. cordobense sp. nov. Brief diagnosis and illustrations are given for treated species.Três nova sinonímias são propostas nos gêneros Trichillum e Pedaridium (o segundo epíteto sendo válido): T. pereirai Martínez, 1959 = T. heydeni Harold, 1868; T. boucomonti Saylor, 1935 = T. hirsutum Boucomont, 1928; and P. brasiliense Ferreira & Galileo, 1993 = P. bidens Balthasar, 1938. Uma sinonímia anterior (T. elongatum Balthasar, 1939 = P. argentinum Arrow, 1913) é confirmada. Se designam lectótipos para três espécies (incluindo um sinônimo): T. heydeni, P. Bidens, e T. elongatum. Novas espécies previamente erroneamente identificadas como T. heydeni; T. arrowi Saylor, 1935; e T. depilatum Balthasar, 1942 são descritas, respectivamente T. tishechkini sp. nov., T. pseudoarrowi sp. nov., e T. cordobense sp. nov. Se apresentam diagnoses e ilustrações de cada espécie tratada.

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26

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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27

Illanes, José-Luis. "Hans Urs von Balthasar and the Christian’s States of Life. Analysis of his Writings in Light of the Creation of the Figure of the Secular Institutes." Scripta Theologica 52, no. 1 (April 7, 2020): 9–38. http://dx.doi.org/10.15581/006.52.1.9-38.

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As the subtitle indicates, the article analyzes von Balthasar’s thought on the states of life of christians in light of the creation of the figure of Secular Institutes in 1947 by the Apostolic Constitution Provida Mater Ecclesia. The author highlights the difference between classical thinking on evangelical counsels, based on the search for Christian perfection, and von Balthasar’s view based on the concepts of state of life and form. It underlines the significance of the writings published by von Balthasar in 1948 and 1956 not only to perceive the development of the Swiss theologian’s thought on the states of life, but also to delve -deeper into the consideration of their underlying principles. The author concludes by pointing out the need to arrive at a reflection on holiness in the Church that stems more decisively from the affirmation of the universal call to holiness.

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28

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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29

Endres, E. T. "Kerkbegrip van Balthasar Hubmaier." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 460–79. http://dx.doi.org/10.4102/ve.v25i2.281.

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Balthasar Hubmaier strives to restore the Urgemeinde as originally recorded in the book of Acts. He founded a congregation which consisted only of believers. The sacrament of baptism is exclusively intended for believers, as a confirmation of their belief in Jesus Christ. Believers are allowed to partake of Holy Communion as a supper/sacrament symbolizing remembrance and love. Hubmaier also introduced disciplinary measures to maintain Christian standards. Hubmaier moved through various phases of development, both as a human being and as a theologian. This development of Hubmaier is studied with particular reference to the Cognitive Dissonance Theory of Leon Festinger.

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30

Daigler, Matthew A. "Heidegger and von Balthasar." American Catholic Philosophical Quarterly 69, no. 2 (1995): 375–94. http://dx.doi.org/10.5840/acpq199569246.

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31

Janicki, Jan Józef. "Balthasar Fischer (1912–2001)." Ruch Biblijny i Liturgiczny 54, no. 3 (September 30, 2001): 244. http://dx.doi.org/10.21906/rbl.3597.

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32

Nichols, Aidan. "Balthasar and his Christology." New Blackfriars 66, no. 781-782 (July 1985): 317–24. http://dx.doi.org/10.1111/j.1741-2005.1985.tb02718.x.

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Nichols, Aidan. "An Introduction to Balthasar." New Blackfriars 79, no. 923 (January 1998): 2–10. http://dx.doi.org/10.1111/j.1741-2005.1998.tb02800.x.

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O'REGAN, CYRIL. "BALTHASAR AND GNOSTIC GENEALOGY." Modern Theology 22, no. 4 (October 2006): 609–50. http://dx.doi.org/10.1111/j.1468-0025.2006.00337.x.

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OAKES, EDWARD T. "BALTHASAR, EARLY AND LATE." Modern Theology 23, no. 4 (October 2007): 617–23. http://dx.doi.org/10.1111/j.1468-0025.2007.00412.x.

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Leiner, Peter. "CharityAward für Kinderhospiz Balthasar." Im Focus Onkologie 15, no. 11 (November 2012): 68. http://dx.doi.org/10.1007/s15015-012-0588-y.

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Thompson, David M. "Book Reviews : Balthasar Hubmaier." Expository Times 101, no. 8 (May 1990): 250–51. http://dx.doi.org/10.1177/001452469010100820.

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Sonnet, Miriam. "Kinder- und Jugendhospiz Balthasar." Pädiatrie 34, no. 6 (December 2022): 64–65. http://dx.doi.org/10.1007/s15014-022-4771-0.

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SCHMID-EGGER, CHRISTIAN, and JAKUB STRAKA. "Miscophus Jurine, 1807 (Hymenoptera, Crabronidae) in Central, Northern, and Eastern Europe." Zootaxa 4571, no. 3 (March 27, 2019): 334. http://dx.doi.org/10.11646/zootaxa.4571.3.2.

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Species of the genus Miscophus from Central, Northern, and Eastern Europe are reviewed and a new key to these species is presented. Miscophus cappadocicus de Beaumont, 1967 is given a new status of a valid species (described as a subspecies of Miscophus mavromoustakisi Andrade 1953). New synonyms for Miscophus albufeirae Andrade, 1952 are: Miscophus susterai Balthasar, 1953, M. unigena Balthasar, 1953 and M. albufeirae ssp. anatolicus de Beaumont, 1967. New synonyms for Miscophus insolitus Andrade, 1953 are: Miscophus insulicola Balthasar, 1953, Miscophus percitus Mokrousov, 2004. The following species are new in the fauna of Central Europe: Miscophus albufeirae Andrade, 1952 (Hungary), Miscophus cappadocicus de Beaumont, 1967 (Slovakia, Hungary), Miscophus johni Mokrousov, 2004 (Czech Republic), Miscophus minutus Andrade, 1953 (Hungary).

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Emerson, Matthew Y. "‘The one who trampled Hades underfoot’: a comparative analysis of Christ's descent to the dead and trinitarian relations in second-century Christian texts and Hans Urs von Balthasar." Scottish Journal of Theology 72, no. 03 (August 2019): 277–90. http://dx.doi.org/10.1017/s0036930619000334.

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AbstractIn both Theo-Drama IV and Mysterium Paschale, Balthasar suggests that the descensus existentially separates the divine hypostases of Father and Son. He also repeatedly argues that his position is faithful to the Great Tradition. While there has been much debate about Balthasar's view of the descensus, this debate has focused mostly on the issues of universalism and penal substitution, leaving the issue of trinitarian relations either to the side or without an analysis of its historical precedent. This article attempts to address this lacuna by asking whether Balthasar's view of the descensus is in fact supported by the Great Tradition, with a specific focus on second-century texts. After surveying the apostolic fathers, second-century Jewish and Christian traditions (e.g. the New Testament apocrypha), second-century apologists and Melito's Peri Pascha, the article concludes that Balthasar's position does not find historical support in the second century. His view may be in line with the Great Tradition elsewhere, but it is not grounded in this seminal century of Christian doctrinal reflection.

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O’Callaghan, Paul. "Can God be Enriched? On the Metaphysical Underpinnings of Von Balthasar’s Theology." Irish Theological Quarterly 84, no. 2 (February 27, 2019): 175–94. http://dx.doi.org/10.1177/0021140019829323.

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Hans Urs von Balthasar, in his work Theo-drama, on the basis of the profound, Christologically based bond between the Trinity and the created world, speaks of the possibility of God being ‘enriched’ by creatures. The study considers his explanation and justification of this position. It goes on to present the position of a variety of authors who favour Von Balthasar’s view on the basis of a more ample idea of ‘being’ that includes receptivity and donation. Others however point out that the ‘enrichment’ of God would place potency and change in the divinity, and thus should only be spoken of in metaphorical terms. Receptivity would only be a perfection in created being, not in God.

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ČERVENKA, RADEK, and OTO NAKLÁDAL. "Paracrossidius radekcervenkai (Coleoptera: Scarabaeidae: Aphodiinae), a new species from China." Zootaxa 4268, no. 4 (May 18, 2017): 597. http://dx.doi.org/10.11646/zootaxa.4268.4.12.

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A new species of Paracrossidius Balthasar, 1932 (Coleoptera Scarabaeidae: Aphodiinae) from China is described and compared with similar species. Paracrossidius was originally described as a monotypic subgenus based on the type species Aphodius (Paracrossidius) instigator Balthasar, 1932 from Sichuan Province, China. Paracrossidius is currently considered a genus with 10 previously described species, most of which inhabit various parts of China (Dellacasa et al. 2016).

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Duffy, Kevin. "Change, Suffering, and Surprise in God: Von Balthasar’s Use of Metaphor." Irish Theological Quarterly 76, no. 4 (September 29, 2011): 370–87. http://dx.doi.org/10.1177/0021140011416287.

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This article is a critique of the claim made by Gerard O’Hanlon that von Balthasar has pioneered a new way of combining metaphorical and literal discourse, and that this enables him to predicate change, suffering, and surprise of God, while maintaining classical positions on divine transcendence. Some such positions on divine nature and on the notions of univocity, analogy, and metaphor are explored. It is argued—using in particular the contemporary Thomism of Herbert McCabe and some recent studies on the philosophy of metaphor—that von Balthasar, as interpreted by O’Hanlon, tries to give literal expression to what in metaphors is non-propositional. The article concludes that there is no novel advance in combining analogy and metaphor that could enable von Balthasar to avoid self-contradiction in a classical framework.

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Krawiec, Andrzej. "Msza h-moll BWV 232 Jana Sebastiana Bacha w świetle estetyki teologicznej Hansa Ursa von Balthasara." Liturgia Sacra 57, no. 1 (July 9, 2021): 167–94. http://dx.doi.org/10.25167/ls.2125.

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Hans Urs von Balthasar w pierwszej części swojego opus magnum przedstawia projekt estetyki teologicznej. W estetyce teologicznej doświadczenie sztuki staje się bramą do aktu religijnego oraz uwznioślającą drogą, prowadzącą do kontemplacji Boga, a określenie istoty człowieka jako bytu duchowego zwróconego ku Bogu posiada w tych rozważaniach głębokie znaczenie etyczne. Namysł H.U. von Balthasara nad religijnym wymiarem istoty sztuki kształtuje się w obrębie teologii, ale zarazem w opozycji do teologii estetycznej, która zostaje określona jako świeckie „estetyzowanie” Tajemnicy Objawienia. Szczególne miejsce w tej refleksji zajmuje sztuka muzyczna, dlatego analizie zostanie poddana – z perspektywy estetyki teologicznej, a nie wyłącznie filozoficznej, bądź muzykologicznej – Msza h-moll BWV 232 Jana Sebastiana Bacha, która stanowi emblematyczny przykład objawienia chwały (Herrlichkeit) Boga. Niniejszy artykuł wyznacza charakterystyczne rysy estetyki teologicznej, będącej swoistym rozwinięciem tradycyjnej estetyki filozoficznej za sprawą poszerzenia jej zakresu o wymiar relacji człowieka do Boga.

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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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Birot, Antoine. "Bouyer, entre Thomas et Balthasar." Articles spéciaux 67, no. 3 (April 5, 2012): 501–29. http://dx.doi.org/10.7202/1008602ar.

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La grande richesse de l’oeuvre de Louis Bouyer est connue. Dès ses premiers livres, le retour décidé aux sources de la liturgie, de la Parole, et des Pères, permettait à ses lecteurs de retrouver un Dieu d’amour vivant. Très caractéristique de cela est Le mystère pascal (1945), qui réhabilite en théologie beaucoup de vues profondes plus ou moins oubliées. Pourtant dans ce livre on constate aussi que souvent, de manière surprenante, l’auteur, après avoir ouvert des fenêtres, en vient à les refermer. Arrivant au samedi saint, une notable contradiction, même, ne peut plus être évitée avec ce qui fut affirmé auparavant du vendredi. Et le statut du samedi saint finalement se révèle difficile à fixer. D’où vient tout cela ? L’article s’attache à comprendre les raisons de ce manque de cohérence. On y découvre que le va-et-vient permanent de Bouyer pourrait bien être l’expression d’un dilemme. Finalement la voie propre que Bouyer s’est frayée donne à son oeuvre d’apparaître comme un maillon entre les deux théologies très caractérisées de Thomas d’Aquin et Hans Urs von Balthasar.

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Heussner, Horst. "Musikdrucker Balthasar Schmid in Nürnberg." Die Musikforschung 16, no. 4 (September 21, 2021): 348–62. http://dx.doi.org/10.52412/mf.1963.h4.2390.

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Sauerbruch, Tilman, and Georg Satzinger. "Balthasar Neumann und seine Krankheit." DMW - Deutsche Medizinische Wochenschrift 144, no. 25 (December 2019): 1818–24. http://dx.doi.org/10.1055/a-1004-8954.

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AbstractOn August 26 in 1753, Balthasar Neumann’s wife wrote a letter to the Abbot of Neresheim describing her husband’s disease one week after his death. This article outlines Neumann’s medical history and builds connections towards the understanding of diseases in these times. As an example – and probably Neumann’s ailment – the gastric cerarcinoma is discussed with special attention in this report.

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O'Regan, Cyril. "Balthasar: Between TÜbingen and Postmodernity." Modern Theology 14, no. 3 (July 1998): 325–53. http://dx.doi.org/10.1111/1468-0025.00069.

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Doran, Robert M. "Lonergan and Balthasar: Methodological Considerations." Theological Studies 58, no. 1 (February 1997): 61–84. http://dx.doi.org/10.1177/004056399705800104.

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