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Theo-Logic: Theological Logical Theory #3
Theo-Logic: Theological Logical Theory: The Spirit Of Truth
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.
457 pages, Hardcover
First published April 30, 2005
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About the author
Hans Urs von Balthasar
457 books305 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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December 19, 2022
Vol III of part 3 of Von Balthasar’s 15 volume magnum opus unfolds the theology of the Spirit. One could place this work as the cross between Barths Church Dogmatics and Aquinas’ Summa Theologica. Von Balthasar is not nearly so circumloquatious as Barth, nor quite so rigidly logical as Aquinas, but no other works are comparable to this work.
In contrast to Barths approach of circling his themes, von Balthasar unfolds his themes. He starts with the Biblical ground, investigates the church fathers understanding, reviews the medieval theology and caps it off with a philosphical appraisal. Philosophically, this volume interacts primarily with Hegel and his ideas of Spirit. Obviously this approach is not so closely tied to exegesis as Barth, but it provides a way to look at theological issues from different perspectives. When you see the range of his references, you can see why he was called the most learned man in Europe.
This is not a textbook of theology. It is not designed for undergraduate or even graduate students. This is academic theology proper (i.e. about the nature of God) exploring the far reaches of knowledge, which makes it tough going. Although he does liberally use Latin terms, in general, he does not use as many foreign language quotes as Barth. Most of the Latin is either known from the context or guessable.
Although some of this book was unintelligible for me, I did gain an understanding of the Holy Spirit. His exposition of the place of the Spirit in the Trinity was masterful. His multi-prong approach leaves room for mystery and there is really no other way to probe the metaphysics of the Godhead. One is limited to analogies and sketches and insights. A logical system to pin down the ontology of God is simply not possible in our limited thoughts and words.
This is where the Catholic approach, which leave a bit more room for Mysterium is beneficial. He illuminates the relation between the Son and the Spirit. How they are intertwined. How the Spirit proceeds from the Son and the Father and the Spirit interprets the Son. And yes there is a chapter on the theology of the *filioque* which is usually brushed aside in most modern theology. The Father utters the Word which the Spirit delivers. The Spirit facilitates the incarnation of the Word in flesh and then carries the Word to the world and points to Him, never to himself. Also the role of the Spirit as the ‘medium’ of love in the Trinity. The Spirit unfolds and reveals God.
The hinge in the book is when Von Balthasar describes the Spirit with three key words: Gift, Freedom, Testimony. Where the Spirit is, you will have these. The Spirit is fundamentally the Spirit of revelation, the Spirit of Truth. Revealing God true love. The Spirit is always manifested as a gift that proceeds from the Father and the Son (See chapter on the filioque!). The Father gives himself in the Son through the Spirit, who carries all of God and all of his love. And we receive this gift only through the Spirit. He facilitates the giving and receiving. The encounter of the Father with the Son results in the procession of the Spirit. The Spirit who carries the love that is exchanged in the Godhead, the love that acts in perfect freedom. The Spirit testifies to the love of God. He testifies in the Word made flesh and testifies to the Word in the church his Bride.
After an extensive discussion of the Trinity and the Spirit’s place in it, he moves on to the objective and subjective role of the Spirit. The spirits soteriological role is not discussed, I believe that is a different volume. Von Balthasar assigns the objective role of the Spirit to the Church and the subjective role to individual charisms such as prayer, discernment etc. He also briefly discusses the Charismatic movement.
He ends with the role of the Spirit in the world. This is the smallest section (the first on theology proper being the largest). In this section, he discusses the role of the Spirit outside the church. Both in the broader kingdom context and creation/nature context.
In contrast to Barths approach of circling his themes, von Balthasar unfolds his themes. He starts with the Biblical ground, investigates the church fathers understanding, reviews the medieval theology and caps it off with a philosphical appraisal. Philosophically, this volume interacts primarily with Hegel and his ideas of Spirit. Obviously this approach is not so closely tied to exegesis as Barth, but it provides a way to look at theological issues from different perspectives. When you see the range of his references, you can see why he was called the most learned man in Europe.
This is not a textbook of theology. It is not designed for undergraduate or even graduate students. This is academic theology proper (i.e. about the nature of God) exploring the far reaches of knowledge, which makes it tough going. Although he does liberally use Latin terms, in general, he does not use as many foreign language quotes as Barth. Most of the Latin is either known from the context or guessable.
Although some of this book was unintelligible for me, I did gain an understanding of the Holy Spirit. His exposition of the place of the Spirit in the Trinity was masterful. His multi-prong approach leaves room for mystery and there is really no other way to probe the metaphysics of the Godhead. One is limited to analogies and sketches and insights. A logical system to pin down the ontology of God is simply not possible in our limited thoughts and words.
This is where the Catholic approach, which leave a bit more room for Mysterium is beneficial. He illuminates the relation between the Son and the Spirit. How they are intertwined. How the Spirit proceeds from the Son and the Father and the Spirit interprets the Son. And yes there is a chapter on the theology of the *filioque* which is usually brushed aside in most modern theology. The Father utters the Word which the Spirit delivers. The Spirit facilitates the incarnation of the Word in flesh and then carries the Word to the world and points to Him, never to himself. Also the role of the Spirit as the ‘medium’ of love in the Trinity. The Spirit unfolds and reveals God.
The hinge in the book is when Von Balthasar describes the Spirit with three key words: Gift, Freedom, Testimony. Where the Spirit is, you will have these. The Spirit is fundamentally the Spirit of revelation, the Spirit of Truth. Revealing God true love. The Spirit is always manifested as a gift that proceeds from the Father and the Son (See chapter on the filioque!). The Father gives himself in the Son through the Spirit, who carries all of God and all of his love. And we receive this gift only through the Spirit. He facilitates the giving and receiving. The encounter of the Father with the Son results in the procession of the Spirit. The Spirit who carries the love that is exchanged in the Godhead, the love that acts in perfect freedom. The Spirit testifies to the love of God. He testifies in the Word made flesh and testifies to the Word in the church his Bride.
After an extensive discussion of the Trinity and the Spirit’s place in it, he moves on to the objective and subjective role of the Spirit. The spirits soteriological role is not discussed, I believe that is a different volume. Von Balthasar assigns the objective role of the Spirit to the Church and the subjective role to individual charisms such as prayer, discernment etc. He also briefly discusses the Charismatic movement.
He ends with the role of the Spirit in the world. This is the smallest section (the first on theology proper being the largest). In this section, he discusses the role of the Spirit outside the church. Both in the broader kingdom context and creation/nature context.
June 30, 2019
This long reflection on the Holy Spirit concludes von Balthasar's work on the "Truth of God", Theo-Logic; which followed his work on beauty ("The Glory of the Lord") and his work on goodness ("Theo-Drama"), and thus concludes his entire great trilogy on the transcendentals.
Among many other thoughts, he considers the Spirit's objective manifestation in the Church, Tradition, sacraments, and Scripture; and his subjective manifestation in prayer, forgiveness, and discernment of spirits. He considers the unity of Jesus Christ and the Spirit ("the Father's two hands"; the Spirit cannot descend on the apostles until Christ returns to the Father).
The whole trilogy of 15 books (7 volumes of "The Glory of the Lord"; 5 of "Theo-Drama"; 3 of "Theo-Logic") surveys the range of human thought about the meaning of the world; considering poetry, art, philosophy, and literature. Only the Trinity explains the things we know to be true: both the freedom and sovereignty of God, and the free will of his creatures.
It has taken me some years to read this great work and I will miss it now that I have reached the end, but I'm reassured to know of von Balthasar's many smaller works which I have yet to read.
Among many other thoughts, he considers the Spirit's objective manifestation in the Church, Tradition, sacraments, and Scripture; and his subjective manifestation in prayer, forgiveness, and discernment of spirits. He considers the unity of Jesus Christ and the Spirit ("the Father's two hands"; the Spirit cannot descend on the apostles until Christ returns to the Father).
The whole trilogy of 15 books (7 volumes of "The Glory of the Lord"; 5 of "Theo-Drama"; 3 of "Theo-Logic") surveys the range of human thought about the meaning of the world; considering poetry, art, philosophy, and literature. Only the Trinity explains the things we know to be true: both the freedom and sovereignty of God, and the free will of his creatures.
It has taken me some years to read this great work and I will miss it now that I have reached the end, but I'm reassured to know of von Balthasar's many smaller works which I have yet to read.
Displaying 1 - 2 of 2 reviews