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The Office of Peter: And the Structure of the Church
In this theological masterpiece on the ministry of the Pope (the Petrine Office) and the nature of the Church, the great Swiss theologian Hans Urs von Balthasar examines what he calls the anti-Roman attitude-a widespread hostility toward the Papacy. Unfortunately, this attitude exists even within the Catholic Church. How should we understand this? More importantly, how should we overcome it? Hans Urs von Balthasar answers these questions by providing a balanced discussion of the Papcy's place in the Church. He shows how the Office of Peter is an essential aspect of the ongoing life and mission of Christ's Church. On the one hand, the Papacy is not "above" the Church, the author insists, nor is the mystery of the Church reducible to the Papacy. On the other hand, writes von Balthasar, the Petrine ministry of the Pope is a crucial element among other indispensable, constitutive principles, which include what von Balthasar calls the Johannine and Pauline dimensions, and above all else on the Marian aspect of the Church.
458 pages, Paperback
First published October 1, 1986
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About the author
Hans Urs von Balthasar
439 books315 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 - 6 of 6 reviews
May 17, 2025
Read in anticipation of/during/following the Papal Conclave. Over two thousand years of beautiful tradition ("from Moses to Sandy Koufax", Walter?) and this book spends more time pushing the post-conciliar Charismatic agenda than it does defending Sacred Tradition. My criticisms, of note, to be read through the lens of "more harm than good came out of the Second Vatican Council":
1. von Balthasar places a higher importance on the unification aspect of the Petrine office than he does the authoritative aspect. Christ's words "Peter, you are my rock..." and His charge of "whose sins you loose [bind]..." suggest that the nature of the office is first and foremost that of authority, and from this authority will naturally follow the unity the writer so highly proclaims.
2. The writer advocates for less definition of dogma in the interest of avoiding the replacement of "good" with "better". This, it seems, is in keeping the V2 goal of welcoming more Protestants to the fold instead of excluding them. In fact, von Balthasar goes so far as to criticize dogmatic definitions all Catholics should hold dear - that of V1's ex cathedra Papal infallibility and, by association, that of the Immaculate Conception some years prior.
3. Uses the tumultuous history of European rulers and states to declare the Church State as the "worst evil" without presenting the counter arguments for its seen and known benefits to the faithful living therein.
4.Refers to pre-conciliar Catholic traditionalism as the "cold establishment" lacking love and engagement, stating people desire more of "the experience". von Balthasar errs in neglecting to present that Christ is intrinsically and fully "experienced" in The Eucharist - seeking again to justify the "experience" presented in post-conciliar liturgical reforms and their direct ties to the Protestant liturgy, which seeks to remove any vestige of the Real Presence or the teaching of the same.
5.von Balthasar advocates for and presents the "benefits" of the Pentecostal and Charismatic movements and their ability to lend to this "experience", without acknowledging the detrimental effects they have shown to have on both the Catechism level of knowledge of the faithful and the disrespect, neglect, and casual approach today's average Novus Ordo "experiencer" shows toward our Lord in the Blessed Sacrament.
6. Mistakenly justifies liturgical changes brought about by Vatican II by equating them with the development of doctrine. von Balthasar likens the Protestant-ized liturgy to "Truths already latent in Her [doctrine of Holy Mother Church]".
1. von Balthasar places a higher importance on the unification aspect of the Petrine office than he does the authoritative aspect. Christ's words "Peter, you are my rock..." and His charge of "whose sins you loose [bind]..." suggest that the nature of the office is first and foremost that of authority, and from this authority will naturally follow the unity the writer so highly proclaims.
2. The writer advocates for less definition of dogma in the interest of avoiding the replacement of "good" with "better". This, it seems, is in keeping the V2 goal of welcoming more Protestants to the fold instead of excluding them. In fact, von Balthasar goes so far as to criticize dogmatic definitions all Catholics should hold dear - that of V1's ex cathedra Papal infallibility and, by association, that of the Immaculate Conception some years prior.
3. Uses the tumultuous history of European rulers and states to declare the Church State as the "worst evil" without presenting the counter arguments for its seen and known benefits to the faithful living therein.
4.Refers to pre-conciliar Catholic traditionalism as the "cold establishment" lacking love and engagement, stating people desire more of "the experience". von Balthasar errs in neglecting to present that Christ is intrinsically and fully "experienced" in The Eucharist - seeking again to justify the "experience" presented in post-conciliar liturgical reforms and their direct ties to the Protestant liturgy, which seeks to remove any vestige of the Real Presence or the teaching of the same.
5.von Balthasar advocates for and presents the "benefits" of the Pentecostal and Charismatic movements and their ability to lend to this "experience", without acknowledging the detrimental effects they have shown to have on both the Catechism level of knowledge of the faithful and the disrespect, neglect, and casual approach today's average Novus Ordo "experiencer" shows toward our Lord in the Blessed Sacrament.
6. Mistakenly justifies liturgical changes brought about by Vatican II by equating them with the development of doctrine. von Balthasar likens the Protestant-ized liturgy to "Truths already latent in Her [doctrine of Holy Mother Church]".
January 16, 2019
Balthasar writes in beautiful and highly intellectual prose that almost sounds like poetry. For convinced Roman Catholics, or those who want to be convinced Roman Catholics, might find this work speaks to the soul. As a catholic Christian, but non-Roman, I appreciated much of the way Balthasar articulates common (aka truly catholic/Christian) truths. However, in my opinion, he would frequently slide non-sensical or highly disputable opinions about Rome, the papacy, and the Roman magisterium. Of course, it makes sense for him to slide his uniquely Roman Catholic theology into the midst of undisputed catholic theology. I found the majority of these statements to be as unattractive as ever but clothed in fine word garments. The non-sensical parts caused me greater dislike for this book than I otherwise would have experienced. I acknowledge it's possible that I'm just not smart enough to understand his thinking and theology. However, I also know that sometimes intelligent people make weird or silly things sound intelligible with excellent vocabulary and long convoluted trains of thought. The latter is my take on this book. I do not recommend it to anyone wishing to know more about the Roman Catholic understanding of Peter and the structure of the Roman Catholic Church.
May 1, 2018
Who am I to review Balthasar? Nobody, that's who. I probably understood about 15% of it. My copy is covered in highlighting. It is, however essential reading for any Roman Catholic. His explanation of the Christological constellation brought a lot of clarity to my faith.
July 22, 2024
Moments of brilliance but, once again, his style lets him down. He really can waffle.
July 30, 2015
An excellent overview and argument for ecclesial authority, based in the Incarnation and the context of "constellation" of Peter, Paul, John, and James, along with Mary. Balthasar was sometimes taken up, especially towards the beginning, with anti-anti-Roman polemics, especially from Catholics, but once he got going this was an insightful view of Catholic ecclesiology.
September 18, 2017
This is an excellent book for Protestants seeking to understand the Catholic Church. Balthasar discusses not only the papacy but also "infallibility" and Mary as a member of the "constellation" around Jesus.
Displaying 1 - 6 of 6 reviews