Hans Urs von Balthasar
Hans Urs von Balthasar
======================
Full Name and Common Aliases
Hans Urs von Balthasar's full name was Hans Urs Ernst Christoph von Balthasar. He is commonly referred to as Hans Urs von Balthasar.
Birth and Death Dates
Hans Urs von Balthasar was born on August 12, 1905, in Lucerne, Switzerland. He passed away on June 26, 1988, in Basel, Switzerland.
Nationality and Profession(s)
Balthasar held Swiss nationality and was a Roman Catholic priest, theologian, and philosopher.
Early Life and Background
Hans Urs von Balthasar grew up in a Protestant family but converted to Catholicism at the age of 16. He studied philosophy at the University of Berlin before moving to Paris to study at the Pontifical Institute of Medieval Studies. In 1937, he became a Catholic priest.
Major Accomplishments
Balthasar's theological work focused on the relationship between faith and reason, and his major accomplishments include:
Developing the theory of "theological epiphany," which emphasizes the importance of mystery and revelation in understanding God.
Co-founding the international theological journal _Communio_ with Cardinal Henri de Lubac and Joseph Ratzinger (later Pope Benedict XVI).
Serving as a professor of dogmatic theology at the University of Basel from 1948 to 1971.Notable Works or Actions
Some of Balthasar's notable works include:
The Theology of Karl Barth (1951) - an analysis of the work of Swiss theologian Karl Barth.
The Glory of the Lord (7 volumes, 1961-1980) - a magisterial work on the theology and spirituality of the Bible.
Dare We Hope "That All Men Be Saved"? (1988) - an exploration of the possibility of universal salvation.
Impact and Legacy
Balthasar's work had a significant impact on Catholic theology in the 20th century. His emphasis on the importance of mystery and revelation helped to shape the direction of Vatican II, and his writings continue to be studied by scholars around the world.
Why They Are Widely Quoted or Remembered
Hans Urs von Balthasar is widely quoted and remembered for his profound insights into the nature of God and humanity. His work on the relationship between faith and reason continues to inspire theologians, philosophers, and scholars today. As a pioneer in Catholic theology, he helped to shape the conversation about the nature of God and our place within it.
In addition to his academic contributions, Balthasar's writings also reflect his deep spiritual life and commitment to social justice. His emphasis on the importance of compassion, forgiveness, and love continues to inspire readers from all walks of life.
As a result, Hans Urs von Balthasar remains one of the most important and influential Catholic theologians of the 20th century, and his work continues to be widely read and studied today.
Quotes by Hans Urs von Balthasar
Hans Urs von Balthasar's insights on:
In this sense, the methodological form that comes into play here is ultimately quite simple: Scripture is interpreted by Scripture. Scripture interprets itself. Attentive listening to Scripture’s own internal self-interpretation is very characteristic of Redemptoris Mater.
We dwell in the place in which we are not traveling but are at home. The landscape of God’s self-revelation in Jesus Christ is our home. It is a landscape that we are never finished exploring, for new prospects are always emerging. Nevertheless, it is familiar to us and becomes all the more familiar the longer we reside there.
The word of God can require something of me today that it did not require yesterday; this means that, if I am to hear this challenge, I must be fundamentally open and listening.
Thus it seems that the Cross of Christ, laden with every sinful refusal of man, must stand at the very last extremity of hell; indeed, it must stand beyond hell, where the Son is forsaken by the Father in a way that only he can know.
The Word, then, came into the world – came to what was his, but those who were his did not receive him. He beamed into the gloom, but the darkness turned away. Thus had love’s revelation to choose a struggle of life and death. God came into the world, but a bristling barrier of spears and shields was his welcome. His grace began to trickle, but the world made itself supple and impenetrable, and the drops fell to the ground.
Faith’s table is always laid, whether the invited guest sits down or stays away with a thousand excuses and pretexts.
Man is the creature with a mystery in his heart that is bigger than himself.
When everything is blocked off,′ I was told by a dear friend who lives in Erfurt, “one must try to live in the interstices.′ Apparently, the Christians of the Apocalypse, though they did not bear the sign of the beast, had discovered or created such spaces. From islands like these, true culture, Christian culture, may spread across the earth. Many people are athirst for it.
In Mary this petition has been granted: she is, as it were, the open vessel of longing, in which life becomes prayer and prayer becomes life. Saint John wonderfully conveys this process by never mentioning Mary’s name in his Gospel. She no longer has any name except “the Mother of Jesus”.1 It is as if she had handed over her personal dimension, in order now to be solely at his disposal, and precisely thereby had become a person.
The Spirit of holiness and love is also the Spirit of wisdom and knowledge about love; and they are in fact one and the same Spirit: “Truth and love are inseparable wings – for truth cannot fly without love – and love cannot hover without truth.