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Hans Urs von Balthasar
What is the central idea of Hans Urs von Balthasar's theology? This question would be highly difficult to answer and, according to Edward Oakes, much “like trying to fit the Mediterranean Sea into a child's water pail” (11). This Switzerland native examined a wide range of Christian doctrine in his numerous theological writings. Balthasar's early interest in literature and music had an impact on the way he would later think as a theologian. He was a phenomenological thinker, one that was constantly aware of the inner necessity of things. Balthasar focused his interests on anything ranging from the true nature of the person to the necessity of faith.Alice Hacker After joining the order of the Society of Jesus in 1929, Balthasar's studies turned into what he called a “grim struggle with the dreariness of theology” (Oakes 2). He was getting tired of the dry nature of his scholarly works. In the 1930's, he studied in Lyons, France, where he met and was influenced by Henri de Lubac. His devotion to theology started to grow from this point. It was Lubac that got Balthasar interested in the early church fathers. Here he also got interested in the nouvelle theologie, which emphasized overcoming the division between grace and nature (O'Donnell 3). He began to emphasize the idea of universalism, or the universal saving will of God. Other influences impacted his interests and actions in the world prior to Vatican II. Erich Przywara, his teacher and mentor, focused on the doctrine of analogy, which essentially highlights the similarities between creatures and God because of their creation by God (O'Donnell 4). This became a guiding principle in Balthasar's own works. Balthasar was also dedicated to St. Ignatius of Loyola, who stressed the ideas of liberty and obedience. He inspired Balthasar to focus on finding God in all things (Loser par. 15). This was something Balthasar used as a basis in many of his writings, thereby also promoting a greater idea of the necessity of faith. One great influence that precipitated a turning point in his life was Adrienne von Speyr. He met her in the 1940's when he was the student chaplain of the University of Basel. He became her spiritual director. She would later give him numerous theological inspirations. Together they founded the Community of St. John, which was a secular institution focused on religious ways of life. This contribution showed Balthasar's desire to renew the church. He wanted to do this by “creating a dialogue between faith and culture…which would have the mission to live the evangelical counsels in the midst of the world” (O'Donnell 2). He also contributed to this effort by translating other theological works and publishing new ones in order to reach out to society. Unfortunately, the decision to continue with the institution forced him to leave the Society of Jesus. This began a point of isolation in his life. After leaving the order, his reputation began to change. Rome saw him as suspicious. Even the national bishops suspected him of controversy. He was like a “sacerdotal Ishmael” (Oakes 4). He couldn't celebrate mass, and no bishop would place him in a diocese. He eventually gained a spot in Switzerland, but his relations with these bishops were difficult. As a result, he was not invited to the Second Vatican Council. He could only patiently continue his writings. Interestingly, many of his thoughts were validated at Vatican II. In 1953, his book Razing the Bastions had encouraged the church to open its doors to the world, an idea that was reflected in the conciliar theology (Loser par. 25). Nevertheless, he was still viewed with a watchful eye. During the early sixties and the years following the council, Balthasar focused his efforts on his theological trilogy. In this project, he based his writing on the four transcendental properties of Being: unity, goodness, truth, and beauty (O'Donnell 8). The question of Being, or the notion of who we are, was another one of his many interests. The Glory of the Lord, Theodramatik, and Theologik examine these different properties. Essentially, Balthasar portrays the divine beauty of God, the question of freedom, and the truth of the nature of our Being, respectively. Throughout his last several years, Balthasar continued to write on such topics. He wrote more specifically on the necessity of faith and the universal salvation of God. He retrieved his good reputation in these years also. In 1984, he received the Paul VI prize for theology. He was also to the point of being readmitted into the Society of Jesus. In addition, he was going to become a cardinal under Pope John Paul II, who highly respected him. Unfortunately, he died in 1988 before either of these two things could transpire. Balthasar was a highly significant theologian in the twentieth century. His voluminous writings heavily contributed to portraying his wide-ranging theology. They also helped to establish a connection between theology and culture, a connection to promote openness and dialogue between the two. O'Donnell states that his “contribution cannot be limited to theology…the driving force of his life was to contribute to the renewal of the church” (2). This is certainly a fact. Balthasar desired a renewal of the church, one that would promote openness between it and the world. It is something that the church is continuing to work on today. Works Cited Hans Urs von Balthasar, “A Preliminary Skirmish” Chapter 1 of Who is a Christian? New York: Newman Press, 1968 Abstract by Alice Hacker Our youth today wants to know the reasoning behind everything, especially the subject of religion. More importantly, they want an answer to the question, “Who is a Christian?” As a result of this questioning, many Christians find that they are in an isolation of sorts. In addition to this dilemma, the world is changing. Instead of the world converting to God like before, a complete change has made today's conversion towards the world. In order to better this situation, our society, and our religion, we must look at the nature of humans as they really are. It is only when we do this, rather than setting lofty expectations, that we can develop good moral standards with which to live our lives. And it is only through this action that we can then continue to develop good, honest citizens. One thing that bothers many in the Catholic Church specifically is the history of the institution. It is well know that this history was certainly not perfect. This burden of the dead is something that we must bear willingly and patiently in order to develop the living reality of Christ. Another development has arisen in the way of modern artistic works. Those of the past emphasized religion heavily, while those of today do not. We must recognize that those works of the past can bring us to a greater faith even though the works themselves are bound by time. Through them we realize that faith is everlasting. Finally, our question of “Who is a Christian?” is connected with all of the attempts at reform in the church today. Many tendencies need critical review, but they are largely dismissed. We must work to change this. A Hans Urs von Balthasar Bibliography
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