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The Christian and Anxiety
From Luther to Kierkegaard, from Heidegger to Sartre, the theme of anguish has dominated both philosophy and spiritual theology. In our "societies of depression" where individuals confront their own loneliness, this theme has recently regained its intensity. In these dense and luminous pages, he is not content merely to show how much this feeling is profoundly inscribed in the heart and the word of God—from the Psalms to the Gospels—but he enters into intimate dialogue with contemporary thought and in particular its existentialist expression. For Balthasar, the Christian faith does not offer a ready made response, but is simultaneously a journey through the torment of the cross and the liberation from fear by the gift of grace. In the wake of a Bernanos, or a Péguy, Balthasar emphasizes how much confidence in God leads to a hope which is inexhaustible.
160 pages, Paperback
First published January 1, 1951
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About the author
Hans Urs von Balthasar
435 books313 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 - 13 of 13 reviews
February 27, 2017
Towards the end of the book, von Balthasar distinguishes between the ontological necessity of human anxiety, based on contingency and transcendence, and authentic Christian anxiety. Von Balthasar takes the nothingness of nihilists, and says that it's a void that ought to be occupied by God. He revisits Eden, to determine what is different about our fallen state. He says even with the incarnation, death, and resurrection of Christ, although the Trinity now objectively dwells in the Christian soul, the subjective experience of this Presence varies. God does not give anxiety, but He does not preclude it either. The position of a saint is one of indifference to anxiety. He goes so far as to talk about Christ's anxiety, which stems from His kenosis. And finally he positions the Christian and their anxiety within the context of the Church. He refutes Nietzsche's characterization of the Church being the cause of the very anxiety it purports to relieve. Overall the book is very encouraging, replete with passages from scripture, not condemning anxiety, but consoling and providing hope-- the hope that does not disappoint.
July 12, 2017
Remarkable!
November 11, 2012
It's rare to read a work of theology that also feels personal and deeply moving. Even though many theological topics are highly relevant to personal life, the precision and structure required in writing theology usually leaves emotion on the sidelines.
That makes this book all the more incredible. Von Balthasar has managed to write a book of deep emotion that never once compromises its intellectual investigation into the theology of anxiety.
As a theologian who struggles with anxiety this is one of those books that feels like it was written just for me. I loved it and highly recommend it.
*Note for Kindle readers: The Kindle version has numerous typographical errors. These don't make the book unreadable at any point, but they are a frequent distraction and a mar on an otherwise near perfect book.
That makes this book all the more incredible. Von Balthasar has managed to write a book of deep emotion that never once compromises its intellectual investigation into the theology of anxiety.
As a theologian who struggles with anxiety this is one of those books that feels like it was written just for me. I loved it and highly recommend it.
*Note for Kindle readers: The Kindle version has numerous typographical errors. These don't make the book unreadable at any point, but they are a frequent distraction and a mar on an otherwise near perfect book.
June 28, 2025
I've heard Bishop Barron speak highly of von Balthasar so I thought I would like this book. I was wrong.
January 16, 2025
incredible and rich but goodness, it's dense. the brevity deceives you into thinking it'll be some light thoughts, but within is a whole forest of Christocentric theology and philosophy tied right around our own wrists (positive). Balthasar claims there is no understanding our anxiety without looking to Christ first...and then the philosophers can follow. i'll be real i had no chance of a full understanding of this on a first read-through, so certainly looking forward to re-reading sometime.
when most authors say "the Church constantly demands too much of natural man by asking him to imitate Christ," you wonder what sort of heresy you're gonna get in the proceeding pages. when Balthasar says it? you know the next pages will be some of the potent words you've ever read. and they were.
when most authors say "the Church constantly demands too much of natural man by asking him to imitate Christ," you wonder what sort of heresy you're gonna get in the proceeding pages. when Balthasar says it? you know the next pages will be some of the potent words you've ever read. and they were.
July 25, 2022
Balthasar is skilled at correcting without lambasting Kierkegaard’s “Anxiety.” Their methods of exploration are different — Kierk/psychological vs HUvB/dogmatic — but they run parallel in conclusion. Balthasar’s commentary intrigues me more for a number of reasons, but his threefold outline is just more understandable to the Christian reader. He also interprets Scripture as well as employs philosophical logic on the topic of anxiety.
January 17, 2022
The last section is basically just theo-philosophical masturbation but overall this thing packs a punch. Theologically dense works like this always make me wonder though: why not just read a story instead?
May 26, 2020
First 2/3rds are excellent. Last chapter is overly dense and difficult.
May 9, 2024
Every time I read Balthasar I am both encouraged and confused
July 12, 2025
I think I only understood every third sentence but what I did understand was very good.
January 7, 2020
This is a beautiful book, showing God's love for the world. It does get a little thick towards the end, using philosophical jargon, but the rest is clear and easy to read.
March 3, 2015
HUB has written a book that deals far more with the philosophical and theological dimensions of anxiety than it's emotional aspect and in that sense, the book deserves more than 2/5. It seems to me the author reflects more on the anxiety the Christian feels toward God as a result of sin and HUB offers assurance that God dealt with that anxiety at the Cross. However, the emotional aspect of anxiety and the fear of others (large groups, admired individuals) is not really dealt with and that was the type of anxiety I was seeking help for. This book is highly intellectual and deep but of little practical help and it seems a bit dated as well (while originally written during the heyday of existentialism following the Second World War, existentialism has faded as a philosophical framework for understanding reality).
January 27, 2008
My favorite theologian on a very important topic for every human being.
Displaying 1 - 13 of 13 reviews