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Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.
Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This is the third volume of Theo-Logic. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.
Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This is the third volume of Theo-Logic. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.
Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This is the third volume of Theo-Logic. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.
Starting in the early to mid-nineteenth century, Catholic theology witnessed a profound retrieval of patristic reflection on the interrelationship of the Virgin Mary and the Church. This dynamic reached a doctrinal high point with the declarations of Vatican II and Pope Paul VI concerning Mary as “type of the Church” and “Mother of the Church,” and it also provided the impetus for further theological exploration of the deeper unity of the Mother of Christ and his mystical body. In A Bride Adorned, John L. Nepil examines how this interrelationship has been formulated in modern theology in terms of perichoresis, a notion of unconfused reciprocity or interpenetration drawn from Christology and Trinitarian theology first applied to Mary and the Church by the nineteenth-century German theologian Matthias Scheeben. In the first part of the study, Nepil treats the foundations of this formulation, outlining its historical background and creative articulation by Scheeben. The second part tracks developments of Scheeben’s insight in the thought of twentieth-century theological luminaries Charles Journet, Hans Urs von Balthasar, Louis Bouyer, and Leo Scheffczyk, each of whom distinctively articulate the shared conviction that neither Mary nor the Church can be understood apart from each other. The third part draws out the far-reaching doctrinal and pastoral implications of this deepened account of the Mary–Church relation, establishing its vital importance for ongoing theological and ecclesial renewal. Through his careful engagement with these figures, Nepil shows how Mary and the Church are to be understood as two realizations of a single mystery. This vantage on Mary and the Church sheds new light on the vision of the Council Fathers at Vatican II, and it charts a course for the Church’s flourishing via a return to her Marian heart.
The first volume of this series surveyed the great world dramatists to gather concepts and ideas to apply to the real stage, which is the universe God has made and centered into himself as an actor. This volume describes the actors, the dramatis personae. This is his theological anthropology concerning man, his freedom and destiny in the light of biblical revelation. Von Balthasar is concerned here with the dramatic character of existence as a whole, approaching the topic through a consideration of the various conditions and situations of mankind as a drama that involves both the Creator and his creatures.
This volume completes Aidan Nichols's presentation of the great theological trilogy of Hans Urs von Balthasar. The book offers a summary and interpretation of Balthasar's logic and considers the way in which The Truth of the World points forward to theological aesthetics and dramatics.
In this collection of meditations, Lococo reflects on the meaning of freedom, creation, and beauty, addressing the meaning of each to science, and, when met with science's recurring silence, offers theology as another way in. As he revisits and revitalizes notions of transcendent truth, goodness, and beauty in an age that seems to have long given up on them, he unearths Catholicism's forgotten scholarly wisdom tradition, ultimately paying tribute to two of the greatest religious thinkers of the twentieth century. The author asks: How might Christianity reconcile the fruits of the knowledge of science with a fuller understanding of the meaning of becoming human?
This volume of essays centers on the theme of doing Christian theology in the present postmodern context, a consistent theme of the teaching of John D. Castelein. The work will celebrate and honor John's years of service by representing reflections of his teaching in the thought of his students and colleagues. The essays range over such topics as theological reflections on the postmodern philosophical themes, the relations between Christian theology and culture, the contributions of philosophical hermeneutics for Christian theology, and the challenges of engaging in ministry in a postmodern context. The seventeen contributors to the volume are former students and both present and former colleagues involved in various ministries, be they in a college setting or in a local church.
This is the final volume of this series on "theological dramatic theory" by the great 20th century theologian Balthasar. This series is the second part of Balthasar's trilogy on the good, the beautiful and the true which is his major work. The first series in the trilogy is The Glory of the Lord, and following this Theo-Drama series will be Theo-Logic. In this series "the good" has been the focus. Balthasar maintains that it is in the theater that man attempts a kind of transcendence to observe and to judge his own truth about himself. He sees the phenomenon of theater as a source of fruitfulness for theological reflection on the cosmic drama that involves earth and heaven. This fifth volume is trinitarian, focusing on the mystery of God. He draws heavily on Scripture and many passages from the works of the mystic Adrienne von Spyer. Some of the topics covered include "A Christian Eschotology," "The World is from the Trinity," "Earth moves Heavenward," "The Final Act: A Trinitarian Drama."