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Convergences: To the Source of Christian Mystery
In an age of theological fragmentation, Hans Urs von Balthasar urges a reintegration of theology. The increasing specialization and compartmentalization to which theology has been subjected leads to confusion and disunity. To the Source of Christian Mystery begins by showing the unity between Christian thought (theology) and Christian living (spirituality). Then Balthasar turns to the specializations and divisions of theology, and shows how the unity of dogma governs and directs the specializations. Next, he examines "the dreadful multiplicity of churches and its pseudo-justfication through the alleged variety of theologies" in the New Testament". Finally, Balthasar has the reader focus on himself, challenging him to consider where "the integrated simplicity of his own existence might lie". Balthasar argues against an imprudent simplification of theology which seeks to return to the “simplicity” of ancient Christian thought by throwing away allegedly useless accretions. “It is thought,” says Balthasar in the Foreword, “that liberating unity is achieved by ridding oneself of superfluous amassed goods.” One cannot remain true to theology, argues Balthasar, by throwing parts of the tradition overboard in an attempt to find a lost, longed-for theological unity. A prior experience of the unity of theology is required to make sound judgments about what is useless and what is helpful.
- GenresTheology
153 pages, Paperback
First published August 1, 1983
About the author
Hans Urs von Balthasar
444 books322 followersHans Urs von Balthasar was a Swiss theologian and priest who was nominated to be a cardinal of the Catholic Church. He is considered one of the most important theologians of the 20th century.
Born in Lucerne, Switzerland on 12 August 1905, he attended Stella Matutina (Jesuit school) in Feldkirch, Austria. He studied in Vienna, Berlin and Zurich, gaining a doctorate in German literature. He joined the Jesuits in 1929, and was ordained in 1936. He worked in Basel as a student chaplain. In 1950 he left the Jesuit order, feeling that God had called him to found a Secular Institute, a lay form of consecrated life that sought to work for the sanctification of the world especially from within. He joined the diocese of Chur. From the low point of being banned from teaching, his reputation eventually rose to the extent that John Paul II asked him to be a cardinal in 1988. However he died in his home in Basel on 26 June 1988, two days before the ceremony. Balthasar was interred in the Hofkirche cemetery in Lucern.
Along with Karl Rahner and Bernard Lonergan, Balthasar sought to offer an intellectual, faithful response to Western modernism. While Rahner offered a progressive, accommodating position on modernity and Lonergan worked out a philosophy of history that sought to critically appropriate modernity, Balthasar resisted the reductionism and human focus of modernity, wanting Christianity to challenge modern sensibilities.
Balthasar is very eclectic in his approach, sources, and interests and remains difficult to categorize. An example of his eclecticism was his long study and conversation with the influential Reformed Swiss theologian, Karl Barth, of whose work he wrote the first Catholic analysis and response. Although Balthasar's major points of analysis on Karl Barth's work have been disputed, his The Theology of Karl Barth: Exposition and Interpretation (1951) remains a classic work for its sensitivity and insight; Karl Barth himself agreed with its analysis of his own theological enterprise, calling it the best book on his own theology.
Balthasar's Theological Dramatic Theory has influenced the work of Raymund Schwager.
Born in Lucerne, Switzerland on 12 August 1905, he attended Stella Matutina (Jesuit school) in Feldkirch, Austria. He studied in Vienna, Berlin and Zurich, gaining a doctorate in German literature. He joined the Jesuits in 1929, and was ordained in 1936. He worked in Basel as a student chaplain. In 1950 he left the Jesuit order, feeling that God had called him to found a Secular Institute, a lay form of consecrated life that sought to work for the sanctification of the world especially from within. He joined the diocese of Chur. From the low point of being banned from teaching, his reputation eventually rose to the extent that John Paul II asked him to be a cardinal in 1988. However he died in his home in Basel on 26 June 1988, two days before the ceremony. Balthasar was interred in the Hofkirche cemetery in Lucern.
Along with Karl Rahner and Bernard Lonergan, Balthasar sought to offer an intellectual, faithful response to Western modernism. While Rahner offered a progressive, accommodating position on modernity and Lonergan worked out a philosophy of history that sought to critically appropriate modernity, Balthasar resisted the reductionism and human focus of modernity, wanting Christianity to challenge modern sensibilities.
Balthasar is very eclectic in his approach, sources, and interests and remains difficult to categorize. An example of his eclecticism was his long study and conversation with the influential Reformed Swiss theologian, Karl Barth, of whose work he wrote the first Catholic analysis and response. Although Balthasar's major points of analysis on Karl Barth's work have been disputed, his The Theology of Karl Barth: Exposition and Interpretation (1951) remains a classic work for its sensitivity and insight; Karl Barth himself agreed with its analysis of his own theological enterprise, calling it the best book on his own theology.
Balthasar's Theological Dramatic Theory has influenced the work of Raymund Schwager.
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Displaying 1 - 3 of 3 reviews
December 1, 2023
Powerful little collection of five essays exploring from different angles the unity that is present and accomplished in Christ. The fourth chapter, “The Unity of Our Lives,” might be the best thing I’ve read all year.
“Only that God, who became man in Jesus Christ, who took all human guilt and unfulfillment with him onto the Cross and into Godforsakenness, and who as man was resurrected and placed in the divine eternal life by God the Father – only he is able to unify our existence… through the hope of our resurrection in Christ, everything unfulfilled in our individual moments of life receives a hidden fulfillment, and in the same stroke the loose pearls of our individual hours and days are strung together on a strong thread.”
“If it is with you yourself, then your treasure will pass away together with you and your heart, as everything temporal vanishes. But if you throw your heart to God, then you want to keep nothing at all for yourself; you give him the care of your treasure, your unity, and he protects it for you in his eternity.”
“Only that God, who became man in Jesus Christ, who took all human guilt and unfulfillment with him onto the Cross and into Godforsakenness, and who as man was resurrected and placed in the divine eternal life by God the Father – only he is able to unify our existence… through the hope of our resurrection in Christ, everything unfulfilled in our individual moments of life receives a hidden fulfillment, and in the same stroke the loose pearls of our individual hours and days are strung together on a strong thread.”
“If it is with you yourself, then your treasure will pass away together with you and your heart, as everything temporal vanishes. But if you throw your heart to God, then you want to keep nothing at all for yourself; you give him the care of your treasure, your unity, and he protects it for you in his eternity.”
May 8, 2020
I'd give this a 3.5. Very good.
March 5, 2025
Very nice little read even though I think he's going in the wrong direction. The essay "The Unity of Our Lives" is so Benjaminian.
Displaying 1 - 3 of 3 reviews