Numerous contemporary theologians depict divine glory as overwhelming to or competitive with human agency. In effect, this makes humanity a threat to God's glory, and causes God's glory to remain opaque to human enquiry and foreign to human life.
Karl Barth and Hans Urs von Balthasar have avoided this tendency, instead depicting God's glory as enabling people to participate in glorifying God. Nevertheless both accounts fall short of their initial promise by giving one-dimensional accounts of human obedience to God within largely conventional divine command accounts of ethics. The form of human obedience they present as compatible with divine glory does not actively overwhelm the human, but rather brackets out her agency as inappropriate in the face of divine revelation or command. And so, ironically, on these accounts God's glory remains opaque to human enquiry and foreign to human life.
This study builds a case for seeing divine glory as intrinsically relational, creating a sociality which allows for a human agency transfigured by God's glory. Moving beyond Barth and von Balthasar, this work turns to theological exegesis of Scripture to construct an alternative account of divine glory. This glory is worked out in the act of glorifying: first in God, then in divine glorifying of humans, creating a responsive human glorifying of God; and finally in processes of honouring or glorifying among humans. Divine glory is shown to be consistent with a responsive and creative human obedience to God, and shown to constitute human agency which is creaturely and dependent yet not overwhelmed.
Описание: Pope John Paul II and Joseph Ratzinger (now Pope Emeritus Benedict XVI) both held Hans Urs von Balthasar in high regard. Many assume that their praise of Balthasar implies approval of his theology of Holy Saturday, but this book by Lyra Pitstick shows that conclusion to be far from accurate. Pitstick looks at what John Paul II, Joseph Ratzinger, and Hans Urs von Balthasar have said regarding the creedal affirmation that Christ descended into hell, and she shows that there are radical differences in their conclusions. She then addresses some important questions that follow from these differences: If they disagree, who is right? If John Paul II and Benedict XVI have lauded someone with whom they disagreed, are there implications for papal infallibility? Finally, whose theology best expresses the Catholic doctrine of Christ s descent into hell and how can we know? This careful, concise exploration of what three of the twentieth century s most famous Catholic theologians had to say about Christ s descent into hell provides an accessible take on a difficult point of theological debate. "
Описание: This compelling work is the most comprehensive and sophisticated account to date of the relationship between Hans Urs von Balthasar--a Swiss theologian and Catholic priest--and the German philosopher Georg Hegel. While underscoring the depth and breadth of Balthasars engagement with the philosopher, author Cyril ORegan argues that Balthasar is the most concertedly anti-Hegelian theologian of the 20th century. For him, it is essential to engage Hegel because of his corrections of sclerotic forms of premodern Christian thought, but even more importantly to resist and correct his systematic thought, which represents a comprehensive misremembering of the Christian thought, practices, and forms of life. An important and original work, this book addresses a topic that puts the possibility of an authentic postmodern theology at stake.
Автор: McInroy Mark Название: Balthasar on the `Spiritual Senses`: Perceiving Splendour ISBN: 0199689008 ISBN-13(EAN): 9780199689002 Издательство: Oxford Academ Рейтинг: Цена: 16632.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Описание: In this study, Mark McInroy argues that the `spiritual senses` play a crucial yet previously unappreciated role in the theological aesthetics of Hans Urs von Balthasar. The doctrine of the spiritual senses typically claims that human beings can be made capable of perceiving non-corporeal, `spiritual` realities.
Numerous contemporary theologians depict divine glory as overwhelming to or competitive with human agency. In effect, this makes humanity a threat to God's glory, and causes God's glory to remain opaque to human enquiry and foreign to human life.
Karl Barth and Hans Urs von Balthasar have avoided this tendency, instead depicting God's glory as enabling people to participate in glorifying God. Nevertheless both accounts fall short of their initial promise by giving one-dimensional accounts of human obedience to God within largely conventional divine command accounts of ethics. The form of human obedience they present as compatible with divine glory does not actively overwhelm the human, but rather brackets out her agency as inappropriate in the face of divine revelation or command. And so, ironically, on these accounts God's glory remains opaque to human enquiry and foreign to human life.
This study builds a case for seeing divine glory as intrinsically relational, creating a sociality which allows for a human agency transfigured by God's glory. Moving beyond Barth and von Balthasar, this work turns to theological exegesis of Scripture to construct an alternative account of divine glory. This glory is worked out in the act of glorifying: first in God, then in divine glorifying of humans, creating a responsive human glorifying of God; and finally in processes of honouring or glorifying among humans. Divine glory is shown to be consistent with a responsive and creative human obedience to God, and shown to constitute human agency which is creaturely and dependent yet not overwhelmed.
In Hans Urs von Balthasar and the Critical Appropriation of Russian Religious Thought, Jennifer Newsome Martin offers the first systematic treatment and evaluation of the Swiss Catholic theologian’s complex relation to modern speculative Russian religious philosophy. Her constructive analysis proceeds through Balthasar’s critical reception of Vladimir Soloviev, Nicholai Berdyaev, and Sergei Bulgakov with respect to theological aesthetics, myth, eschatology, and Trinitarian discourse and examines how Balthasar adjudicates both the possibilities and the limits of theological appropriation, especially considering the degree to which these Russian thinkers have been influenced by German Idealism and Romanticism.
Martin argues that Balthasar’s creative reception and modulation of the thought of these Russian philosophers is indicative of a broad speculative tendency in his work that deserves further attention. In this respect, Martin consciously challenges the prevailing view of Balthasar as a fundamentally conservative or nostalgic thinker. In her discussion of the relation between tradition and theological speculation, Martin also draws upon the understudied relation between Balthasar and F. W. J. Schelling, especially as Schelling's form of Idealism was passed down through the Russian thinkers. In doing so, she persuasively recasts Balthasar as an ecumenical, creatively anti-nostalgic theologian hospitable to the richness of contributions from extra-magisterial and non-Catholic sources.
Описание: although Hans Urs von Balthasar’s earliest publication is from 1925, and although he was a mature forty years old in 1945, there is a deficiency in the secondary literature regarding his early literature, its historical backgrounds and non-theological sources. In this study Balthasar is presented in relation to the various contexts in which he was both drawing upon and responding to from the 1920s to the 1940s. The major contexts analyzed here are the broad central European Germanophone cultural context, the Germanophone Catholic cultural context, the German studies context, the French Catholic renewal literature and theology of the early 20th-century, the popular journal Stimmen der Zeit, Neo-Scholasticism, early 20th-century French Catholic culture, Swiss fascism, National Socialist literature, the Renouveau Catholique, the George-Kreis and many others. Balthasar’s early anti-Semitism and some of the problematic aspects of his early work are also addressed in this study. His understanding of the modern age, his relationships with some key intellectual figures and his later reflections on his early work are also introduced. The book offers a comprehensive study of Balthasar’s early intellectual development.
Описание: What role do novels, drama, and tragedy play within Christian thought and living? The twentieth century Catholic theologian Hans Urs von Balthasar addressed these questions using tragic drama. For him, Christ was the true tragic hero of the world who exceeded all tragic literature and experience. Balthasar demonstrated how ancient, pre-Christian tragedy and Renaissance works contained important Christian concepts, but he critiqued modern novels as failing to be either truly tragic or Christian. By examining the tragic novels of Thomas Hardy on their own terms, we have an important counterpoint to Balthasar's argument that the novel is too prosaic for theological reflection. Hardy's novels are an apt pairing for examination and critique, as they are both classically and biblically influenced, as well as contemporary.The larger implication for Balthasar's theology is that his innovations in theological aesthetics and tragedy must be expanded in the light of modernity and the tragic novel.
As one of the pillars of the nouvelle thologie movement, a main influence upon the Second Vatican Council, and one of the few figures to complete a full-scale multi-volume systematics, Hans Urs von Balthasar is undoubtedly one of the towering figures of twentieth-century theology. Until now, the structural undergirding of von Balthasars main contribution, a weighty 15-volume, three-part triptych dogmatics, has not been assessed. In this volume, the author presents an analysis of von Balthasars work in dogmatics and provides the structural linchpin for understanding the whole of this massive (and massively important) systematic theology by reconstructing the metaphysics of von Balthasar. Taking the person of Jesus Christ as the metaphysical starting point, the project highlights the fundamental connections to key doctrinal, historical, and philosophical issues. This is a critical volume for professors, scholars, and students in systematic theology, philosophical theology, and the study of twentieth-century Catholic and Protestant theology and history.
Although scholarship has long recognized the centrality of the Trinity in the theology of Hans Urs von Balthasar, no sustained treatment of this theme has been published until now. In this insightful new book, The Trinitarian Theology of Hans Urs von Balthasar, Brendan McInerny fills this gap, situating Balthasar’s trinitarian theology in conversation with both the wider Christian theological tradition and his non-Christian intellectual contemporaries. Drawing from across Balthasar’s extensive body of works, McInerny argues that Balthasar’s vivid description of the immanent Trinity provides a way to speak of how “God is love” in himself, beyond his relationship to creatures. He then shows how Balthasar’s speculation into the immanent Trinity serves as the substructure of his theology of deification. For Balthasar, what we say about the inner life of God matters because we are called to share in that very life through Christ and the Holy Spirit, to the glory of God the Father. Finally, responding to the criticisms that Balthasar’s speculations into the inner life of God are without warrant, McInerny argues that Balthasar’s bold trinitarian claims are actually a vehicle for apophatic theology. Balthasar’s vivid description of the triune God does not transgress the boundaries of theological discourse. Rather, it manifests God’s ever-greater incomprehensibility through verbal excess, oxymoron, and paradox.
Описание: Mark McIntosh’s examination of the unique christological thought of twentieth-century theologian Hans Urs von Balthasar provides a valuable example of how christology and spirituality can come together to offer a more humanistic idea of Christ.
Описание: Mark McIntosh’s examination of the unique christological thought of twentieth-century theologian Hans Urs von Balthasar provides a valuable example of how christology and spirituality can come together to offer a more humanistic idea of Christ.
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