By Aidan Nichols
This 5th and ultimate publication in Aidan Nichols's creation to Hans Urs von Balthasar sequence covers Balthasar's prodigious output from the Forties to his demise in 1988, leaving apart the nice multi-volume trilogy. Nichols identifies Balthasar's most vital assets, together with the Church Fathers (especially Origen, Gregory of Nyssa, Maximus the Confessor, and Augustine), Henri de Lubac, Karl Barth, and Adrienne von Speyr. He then publications the reader via Balthasar's works thematically, protecting basic theological topics (revelation and theology, divine windfall, the paschal mystery), Mary and the church, the saints, prayer and mysticism, and Christian literature. Readers accustomed to Balthasar's corpus will instantly realize the most important works on which Nichols attracts. all through, Nichols calls realization to the best way those writings fill out and whole the trilogy.
With its department of well-chosen assets and subject matters, the e-book serves as an advent not just to Balthasar's later paintings yet to the total of his theology. Nichols, together with his average transparent and stylish kind, units forth a complete photograph of Balthasar's concept and the effect it will possibly have on Catholic theology.
Previous volumes within the advent to Hans Urs von Balthasar sequence on hand from the Catholic collage of the United States Press are:
The note Has Been overseas: A consultant via Balthasar's Aesthetics
No cold delusion: A advisor via Balthasar's Dramatics
Say it's Pentecost: A consultant via Balthasar's Logic
Scattering the Seed: A consultant via Balthasar's Early Writings on Philosophy and the Arts
Aidan Nichols entered the Dominican Order in 1970 and has considering the fact that labored in Edinburgh, Oslo, Rome, and Cambridge, the place he now lives.
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Additional resources for Divine Fruitfulness: A Guide to Balthasar's Theology beyond the Trilogy
14 By itself it cannot save us. It is too affected by sin. The divine agape, God’s charity, by contrast, can save us, and yet it does not do so without reference to the eros which is our yearning for God and in its own way an image of the divine loving, God’s longing for us. So agape must fulﬁl eros, not replace it. That – the subject, incidentally, of Deus Caritas est, the ﬁrst encyclical of a papal disciple of Balthasar’s, Joseph Ratzinger – is a really important point in Balthasar’s espousal of the Greek Fathers in particular.
10 To look hard for this theme in reconstructing patristic thought is, clearly enough, to approach the Fathers with the beneﬁt of Thomist hindsight. 11 Still on the theme of the ‘positivity of the ﬁnite’, we can say more about what Balthasar both discovered from and read into the patristic corpus. In Balthasar’s scanning of the Fathers, a key notion is the way man is so very ﬁnite that he must seek his completion from beyond himself, from an absolute (and hence capitalized) Freedom. 12 The soul must undergo a conversion by which it recognizes the sovereign freedom of God, or what Balthasar’s earliest theological essay, ‘Patristik, Scholastik und wir’, called the divine Abstiegsbewegung, God’s movement of descending love.
59 Nyssa combines the ‘essential’ – philosophical investigation of the concepts that encapsulate the nature of things, and the ‘existential’ – the drama of lived existence. 60 Just as Gilson tried to prove that Aquinas was an ‘Existentialist’ avant la lettre, so Balthasar will do the same for Nyssa. At the time, Gilson was emphasizing the way the God of St Thomas is Pure Act and therefore beyond our conceptual grasp. So likewise Balthasar emphasizes Gregory’s statement in Contra Eunomium 12 that God is ‘wholly energetic and action’, holon energeˆs kai praxis, for which reason the knowing soul fails to grasp the inﬁnite divine life.
Divine Fruitfulness: A Guide to Balthasar's Theology beyond the Trilogy by Aidan Nichols