The Immutability Of God In The Theology Of Hans Urs Von Balthasar

This study shows how the trinitarian theology of Hans Urs von Balthasar opens up an aproach to the controverted question of God's immutability and impassibility which succeeds in respecting both the transcendence and the immanence of God. Contrary to both Process thought and the classical Thomist position, von Balthasar's scattered treatment is here presented thematically, in a way which makes it clear that his idea of an analogous event in the trinitarian God (in which we participate) is a radical reinterpretation of the traditional Christian axiom of divine immutability. In the course of outlining the distinctiveness of von Balthasar's approach, O'Hanlon introduces the reader to some of the fundamental themes of one of the major Roman Catholic theologians of this century, who is still relatively unknown in the English-speaking world.

Among Hans Urs von Balthasar's vast corpus of theological works not one is found devoted specifically to an elaboration of a doctrine of God the Father. This study gathers and interprets Balthasar's many scattered reflections on the mystery of the God of Jesus Christ - especially those concentrated in his Theological Dramatic Theory - on its way to constructing an approach towards a theology of God's Fatherhood. Several of the most significant current issues in theology are addressed in this study, such as a reinterpretation of divine omnipotence in terms of the Father's all-powerful powerlessness, the question of the possibility of coexistence between infinite freedom and finite freedom, an understanding of the immutability of God that allows for the Father's being affected in some way by finite freedom, and an account of the Father's generative act that sees as integral to it a properly paternal modality of receptivity.

The object of these 'elucidations' by the renowned theologian Balthasar is to offer a concise and summary treatment of a few essential questions concerning the substance of the Christian life, experience, and faith, which today are in dispute or-as is true of many-are disappearing into oblivion. Each chapter stands on its own. Together they bear witness to an underlying comprehensive vision; they are a few rays which all radiate from the same center. Among the some twenty-five chapters/topics Balthasar covers are "The Personal God", "The Marian Principle", "Authority and Tradition", "Unmodern Prayer", "The Pope Today", and much more.

Hans Urs von Balthasar hopes that all might be saved. Critics say that makes Balthasar a universalist, and his universalism has become a hindrance for the evangelical mission of the church. Why would anyone evangelize and seek to convert others to the Christian faith if it is assured that everyone will be saved? Balthasar, throughout his writings, denied he was a universalist. He said that there is no way to know if all will be saved or not. Since God desires all will be saved, we can hope all will be, but until everyone has been judged, there will be no way to know if God's desire will be accomplished. Why? Because God does not force salvation on anyone. God gave humanity freedom, and he will not remove it from anyone, even if it means he risks losing some to perdition. Balthasar's critics believe his denial was merely a pretense, so that his speculations would not be condemned. They do not take his denials seriously. But should they? Does he really believe it is possible some might be damned? If so, how? By what means would anyone be damned?

Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This is the third volume of Theo-Logic. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.

Written in 1951 (with a second edition in 1961), this book takes its place within an impressive array of attempts to wrestle with Karl Barth's theology from a Catholic point of view. The book adopts the twofold strategy of presenting an exposition of "the whole of Barth's thought," while doing so for the purpose of a confessional dialogue among theologians. Not to be construed as an "Introduction to the Theology of Karl Barth," Balthasar's effort is to provide a Catholic response which, though not "official", nonetheless seeks to express a common direction and movement within Catholicism. The Theology of Karl Barth shows how a rethinking of basic issues in fundamental theology-concerning the relation of nature and grace, philosophy and theology, the "analogy of being" and the "analogy of faith"-might lead to a rapprochement between the two great rivers of Christianity, without compromising the center of gravity of either. In the process the book makes a major contribution to renewed understanding of Christianity in a secularized modern world. Co-published with Communio Books. "This reflection by one of the century's great Catholic theologians on the theology of one of the century's great Protestant theologians is an example of ecumenical dialogue at its best. One finds here a sympathetic and at the same time faithfully Catholic discussion of the major issues surrounding Barth's christocentricity. The appearance of an unabridged English translation of this book could hardly be more timely for the current religious situation in North America." - David L. Schindler, Gagnon Professor of Fundamental Theology, John Paul II Institute "No one should think he can quickly dispose of questions posed here offhandedly. It was precisely because writers were in the habit during the time of the Reformation of theologizing with a hammer that the split in the Church became irreparable. And to work at overcoming this split means much effort. Only the patient need apply." - Hans Urs von Balthasar

Pauline Dimech explores whether and to what extent we may attribute authority to the saints, but also how we may ensure that it is the saints, and not the scoundrels, whose influence persists and whose memory endures. The thing that drives her research is the thought that history is full of examples of individuals who held positions of official authority that they did not deserve. Dimech is convinced that Hans Urs von Balthasar can help us clarify the issues surrounding the authority of the saints. Besides establishing Balthasar's involvement with the enterprise, this book tries to establish the theological foundations upon which the authority of the saints would have to be based in theory, and, possibly, already, however implicitly, based in practice.