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Home , Adrienne von Speyr, Hans Urs von Balthasar

APPENDIX

VON BALTHASAR'S IDEAL

It is well known that von Balthasar spent the early years of his theological career studying the patristic period of Christianity. I When one considers the dominant view in that period of what an ideal theology, as well as what an ideal theologian, should consist in, it soon becomes apparent how great is the patristic influence on his thought. Certainly, both his ideal theology and his conception of what a Christian theologian should be clearly show the influence that the patristic period had on him. In this appendix, I first draw out some of the features of the dominant view held within the patristic period2 of an ideal theology and an ideal theologian-a view which had such a marked effect on von Balthasar. I then discuss his proposals for the way forward in theology-proposals which incorporate the specific ideal which he draws from the patristic period. Thus, in this appendix, I shed further light on von Balthasar's appeal for a return to a more integrated approach to theology.

(a) The Early Centuries

If we are to gain any further insight into von Balthasar's conception of what both theology and theologians ought to be, then we must take into considera• tion what, for him, was the definitive period of Christian theology-namely, the early centuries of Christianity. The most relevant feature of this period,

1 Indeed, von Balthasar's ·fIrst significant theological pUblications were in Patristics. See , Kosmische Liturgie. Hohe und Krise des griechischen Weltbilds bei Maximus Confessor (Freiburg: Herder, 1941); Hans Urs von Balthasar, Die Gnost• ischen Centurien des Maximus Confessor (Freiburg: Herder, 1941); and Hans Urs von Balthasar, Presence et Pensee. Essai sur fa Philosophie Refigieuse de Gregoire de Nysse (Paris: Beauchesne, 1942). 2Unfortunately, it is beyond the scope of the present work to provide a detailed treatment of this period. What follows is a brief summary. 202 THE APOLOGETIC VALUE OF HUMAN HOLINESS if one is to appreciate his proposals for the way forward in theology, is how certain of the conceived of themselves as theologians. And after one has engaged in even a cursory study of the patristic period, the moment one then turns to examine von Balthasar's conception of the ideal theologian and the ideal theology, there can be little doubt that this period furnishes him with his ideal? How, then, did the Greek Fathers understand the word 'theology', and what was their conception of the theologian? According to Aime Solignac,4 the Fathers of the Church originally followed the prevailing usage of the time, which was basically the same as in Greek antiquity. However, it became increasingly apparent to them that what was new in the Christian mystery required a new meaning to be given both to 'theology' and to 'theologian'. From that moment onwards, as Solignac observes, 'the Fathers were conscious of the requirements which the true theologian must satisfy: interior purification, contemplation and respect for the mystery of God.,5 Solignac divides the history of the Fathers into three periods. What distinguishes the first period, which ends in the third century, is the develop• ment by the Church Fathers of a new way of speaking about God. (c. 150-215) and (c. 185-254) stand out. Origen is of particular interest, for, in his view, (as saviour) was to be regarded as the primary theologian. The second period is dominated by the various controversies that occurred during the fourth century-controversies which stimulated certain devel• opments in the thought of the Church Fathers. As Solignac amplifies: 'the orthodox authors were obliged to respond to the attacks of the Arians, semi• Arians, and pneumatics, and this resulted in their writings becoming more

3 Indeed, there can be no doubt that the patristic period of Christianity, and the views of the Greek Church Fathers in particular, provided von Balthasar with his conception of the ideal theologian and the ideal theology. And given the extent of the influence of the ideas of the Greek Fathers on von Balthasar's views, it is not surprising that his conception of the ideal relation between theology, holiness, and philosophy seems to have more in common with that conception held today in the Eastern Christian tradition (which has descended directly from the Greek Fathers) than with that which prevails in the Latin. 4See Aime Solignac, 'Le mot et sa signification', Part One of Aime Solignac and Raymond Winling, 'Theologie', in Dictionnaire de Spiritualite: ascetique et mystique, doctrine et histoire, Volume 15 (Paris: Beauchesne, 1991), columns 463-487. Solignac provides an excellent summary of theology in the patristic period, and von Balthasar's understanding of authentic Christian theology can easily be recognised in Solignac's portrayal of the developing views of the Church Fathers, particularly in his depiction of the thinking of the Greek Fathers. ~ This and the following translations from Solignac are my own. The original reads: 'les Peres prennent conscience des exigences auxquelle doit satis!aire Ie veritable theologian: pUrification interieure, contemplation et respect du mystere de Dieu'. Ibid., col. 464. VON BALTHASAR'S IDEAL THEOLOGY 203 systematic. Nevertheless, they continued to emphasise the divine mystery and, thus, the difficulty of "speaking about God". ,6 Solignac regards the thinking of Athanasius (c. 296-377) as representative of this period, and quotes him as saying: 'anyone wishing to understand the thinking of the "theologians" must first of all purify his way of living ... in order that, through being united to them by the conduct of his life, he would also understand that which God has revealed to them. ,7 The third period can be characterised as the time when the Church Fathers came to view theology as comprising a mystical knowledge of God. It was at this time that Evagrius Ponticus (346-99) observed: 'If you are a theologian, you will truly pray, and if you truly pray, you are a theologian.'8 Moreover, and significantly, theology was understood during this period as a charism• for example, by Diadochus de Photice (fifth century), who explicitly refers to the 'charism of theology'. Most interestingly, perhaps, in explicating Diadochus' Gnostic Chapters, Solignac adds: 'the theologian is designated as the one most apt to "speak about God". It appears that "the theological soul" is really "the contemplative soul" ... which knows God in its contempla• tion. It is then able to communicate this knowledge to others, and thus theology becomes "discourse about God". ,9 Indeed, in concluding his survey of the patristic period, Solignac, while acknowledging the polyvalence of the tenn 'theologia', points out that during the time of the Church Fathers 'theologia' continuously included within its extension both the knowledge of God and the manner of speaking about God. Moreover, for the Fathers, this knowledge and this discourse, at the same time as requiring the work of reason as well as criticism, always presupposes a way of living which puts the human intelligence in accord with God, whom they seek. Most of them

6 Solignac writes: 'Cependant les attaques des ariens, semi-ariens, pneumatoques, obligent les auteurs orthodoxes a leur opposer des arguments qui donnent deja a leurs ecrits une allure systematique. En [sic.] meme, ils insistent sur Ie mystere divin, et donc sur la difji• culte de "parler de Dieu '''. Ibid., col. 467. 7 The French reads: 'celui qui veut comprendre la pensee des "theologiens" doit au prealable purifier sa maniere de vivre ... afin que, uni a eux par la conduite de sa vie, il comprenne aussi ce que Dieu leur a reveie.' Athanasius, The Incarnation of the Word, 57.1, cited in Solignac, 'Le mot et sa signification', op. cit. 8 'Si tu es theologian, tu prieras vraiment, et si tu pries vraiment, tu es theologien' . Evagrius Ponticus, Traite de I'oraison (Paris: 1960), cited in Solignac, 'Le mot et sa signification', op. cit., col. 469. 9 The French reads: 'Ie theologien est designe comme Ie plus apte a "parler de Dieu ". II reste que "I'ame theologienne" est bien "I' ame contemplative" ... qui connait Dieu dans sa contemplation. Elle peut ensuite communiquer cette connaissance aux autres, et la theologie devient alors "discours sur Dieu ,., . Ibid., col. 470. 204 THE APOLOGETIC VALUE OF HUMAN HOLINESS also recognised that theology is, above all, a grace and a charism: only God teaches one how to speak about God. 10 It is surely beyond question that von Balthasar's own understanding of the terms 'theology' and 'theologian' draws its inspiration largely from this period. There are clear parallels between, on the one hand, his insistence on a between teaching and life, or theology and holiness, and on the other hand, the patristic understanding of what it is to be a theologian and what theology consists in. With respect to theology in particular, the par• allelism is striking in two major respects-namely, the joint emphasis on: (1) theology as a rational activity, which presupposes a life in accord with God-a holy life; and (2) theology as a gift of grace or, in other words, as a charism--or, in Balthasarian terms, theology as a mission. Furthermore, the Greek patristic theologians, by and large, considered theology to be united with, what we now refer to as, spirituality-a view which is clearly similar to that which von Balthasar advocates. Now, regarding the patristic perspective on this union, Solignac does con• cede that the distinction between theologia and oikonomia ... appears more or less in the whole of the Greek tradition. Theologia, on the whole, designates the mystery of God in Himself; oikonomia designates the divine 'dispensation', in history, of grace and salvation. But this is really a distinction rather than an opposition. II SO, while the Greek Fathers certainly drew a distinction between 'theologia' and 'oikonomia', that is not to say that they saw them as being opposed. In other words, authentic 'theology' can, in , be distinguished from 'living a holy life'. But it is, in practice, always united with it-just as we can distinguish 'colour' and 'shape', even though they are invariably found to• gether. And this unity between authentic theology and the living of a holy life is, for von Balthasar, one of the hallmarks of the patristic period of Christian theology. Moreover, it is precisely this distinction-within-unity which he seeks to re-establish in his own work. However, von Balthasar does recognise that his aim may appear naIve in

10 In the original: 'pour les Peres, cette connaissance et ce discours, meme s'its exigent un travail de raisonnement et de critique, presupposent toujours une maniere de vivre qui mette ['intelligence humaine en accord avec Dieu qu'ils cherchent. La plupart d 'entre eux reconnaissent aussi que la theologia est d'abord une grace et un charisme: Dieu seul apprenda parler de Dieu.' Ibid., col. 472. 11 The French reads: 'la distinction entre theologia et oikonomia ...apparait plus ou moins dans la tradition grecque tout entiere. Theologia designe plutot Ie mystere de Dieu lui• meme, oikonomia la 'dispensation' divine de la grace et du salut dans ['histoire. Mais if s 'agit d 'une distinction et non d'une opposition.' Ibid., col. 469. VON BALTHASAR'S IDEAL THEOLOGY 205 view of the way in which theology is, on the whole, practised today. Indeed, the contrast between his conception of theology-as-mission and the con• ception of theology as a professionalised academic pursuit could hardly be greater. And it seems that the latter conception captures the predominant, modem understanding of what 'theology' consists in. For example, in the English-speaking world, according to S. W. Sykes' entry in the New Dictionary of Christian Theology, the term 'theology' 'would now widely be taken to refer to the rational account given of Christian faith' . 12 Further• more, [t)he preparatory study for giving such an account would be largely determined by syllabuses of instruction in institutions of higher or further education, such as faculties of theology, seminaries or theological colleges. Here theology is studied either according to conventions of rationality deriving from the theory and practice of modem universities ... , or according to the requirements of a modem understanding of the ordained ministry of the church, frequently with a close resemblance to the development of professional expertise. 13 It is precisely this modem view which von Balthasar rejects. He would criticise any such understanding of theology as radically incomplete, for not only does it fail to relate theological activity to God14 -thus failing even to mention prayerl5 -but also it omits what he sees as the theologian's primary function: that of bearing witness to Christ. To von Balthasar's way of thinking, this modem conception of theology pales in comparison with the view of the Greek Fathers. And it is with the patristic conception as his ideal that von Balthasar works out his own approach to theology.

12 S. W. Sykes, 'Theology', in New Dictionary of Christian Theology, edited by A. Rich• ardson and J. Bowden (: SCM, 1989), p. 566. 13 Ibid. 140ne theologian whose position bears some resemblance to von Balthasar's is E. L. Mascall. As Mascall writes: 'What I hold is essential for the theologian is that his theolo• gising should be an aspect of his life as a member of the Body of Christ; he needs to be under not only an academic but also a spiritual ascesis, as indeed all the Church's greatest theologians have been'. E. L. Mascall, Theology and the Gospel of Christ: An Essay in Reorientation (London: SPCK, 1977), p. 60. 15 An influential theologian of today who sides with von Balthasar on this issue is Bernard Haring, who remarks: 'If the tools of theology fall into the hands of people who do not pray, then everything degenerates into ideologies and alienation. On the contrary, in the life of those theologians, teachers and students who not only pray but allow theology itself to be an act of openness to God's purifying presence and to the mission for the salvation of the world, alienation and blindness are gradually overcome' . Bernard Haring, Prayer: The Integration ofFaith and Life (Slough: St Paul Publications, 1978), p. 94. 206 THE APOLOGETIC VALUE OF HUMAN HOLINESS

(b) Von Balthasar's Proposals for the Way Forward in Theology

So, finally, let me briefly outline von Balthasar's proposals for the way for• ward in the discipline of Theology-proposals which he believes will allow it to overcome both the threat of professionalization and the problematic isolation of the various sub-disciplines. In his early article 'Theology and Sanctity', 16 von Balthasar insists that the way forward for Christian theology lies primarily in a reassessment of its nature. What this actually means, for him, is the need to re-appropriate the conception of theology as the following of a God-given mission.17 His conviction is that theological renewal can only come from the regaining of, what are in effect, certain patristic insights concerning the necessity of retaining a unity between theology and holiness. 18 Von Balthasar is well aware that in 'Theology and Sanctity' he does not provide a fully worked out theological method which takes account of what he perceives to be the essential link between theology and human holiness. However, he does at least give some indication of how theology ought to be practised, for he claims that a significant proportion of the subject matter of theology should be 'the holy life' as revealed by phenomenological accounts of its instantiations. Indeed, if one takes seriously the Balthasarian view that the content of God's continuing revelation is the lived relationship (consti• tuted by the following of a mission) which obtains between a person and Christ, then it seems that the proper focus for theological reflection is what those who actually live within such a relationship can tell us about God. 19 As von Balthasar writes: 'The life common to Christ and the Church is the

16Hans Drs von Balthasar,' Theologie und Heiligkeit', Wort und Wahrheit, 4 (1948), 401- 415. Later reworked into Hans Drs von Balthasar, Verbum Caro: Skizzen zur Theologie I (: Johannes Verlag, 1960), pp. 195-225. All references in this appendix are to the English edition translated as 'Theology and Sanctity', in Hans Drs von Balthasar, ExpLorations in TheoLogy I: The Word Made FLesh (: , 1989), pp. 181-209. 17 See ibid., p. 194. 18However, tilis does give rise to the difficult issue of how to resolve doctrinal disagree• ments between theologians who succeed in living holy lives, as well as to the related problem of how to resolve disagreements between different schools of theology. The problem is compounded when individual theologians, living holy lives, find themselves in disagreement witil the magisterium. These are difficult issues which von Balthasar does not adequately deal with. 19 Here, von Balthasar's views converge with those of Rowan Williams. Williams holds that the subject matter of theology is 'humanly and specifically, people who pray'. Rowan Williams, 'Theological Integrity' , New Blackfriars, 72 (1991), p. 149. VON BALTHASAR'S IDEAL THEOLOGY 207 context of a living and realised theology, in the sense of actual life poised between perdition and redemption, sinfulness and sanctity' .20 Given his empathy with the Greek Church Fathers' own assessment of themselves as theologians, and given his admiration for the 'great ' theologians of the Middle Ages, it is not surprising that von Balthasar should have conceived of his own task, as a theologian, to have consisted, to a large extent, in re-presenting elements of an earlier Christian tradition-that is, in making them meaningful and accessible to contemporary Christians. Con• sider, for example, his preface to Love Alone: The Way ofRevelation: It should hardly be necessary to add that this essay contains nothing new. It seeks to be faithful to the theological tradition of the great : Augustine, Bernard, Anselm, , , Theresa of Lisieux.... The great lovers are those who know most about God and must be listened to?' Where von Balthasar's originality lies is in his emphasis on lived holiness as the real focus of authentic Christian theological reflection. Moreover, as he makes clear in 'Theology and Sanctity', such a focus, he believes, would lead to a specifically Christian doctrine of 'reality' (by which he means an explanation of human existence and history in the light of revelation22 )-the content of this doctrine consisting in 'the understanding of being, but of being as experienced by actual living according to Christ and the Church,?3 And as he adds: 'What the prayer of the saints, their experience of God in the world, might have to contribute to this doctrine has hardly begun to be explored.24 Modem Theology, as an academic discipline, thus takes a completely wrong approach, in von Balthasar's opinion. For in separating itself from the discipline of Spirituality, both disciplines are de-natured. Theology loses its spiritual dimension; and Spirituality becomes divorced from, what are then perceived to be, specifically theological concerns. As von Balthasar observes: 'The saints in modem times are required to describe the way in which they experienced God, and the accent is always on experience rather than on God: for the nature of God is a subject for the theological specialist,25 But, in von Balthasar's view, for the discipline of Spirituality

20 'Theology and Sanctity'. op. cit., p. 204. 21 Hans Urs von Balthasar, Love Alone: The Way of Revelation, edited by A. Dru (London: Bums and Oates, 1968), p. 10. Gennan edition: Hans Urs von Balthasar, Glaubhaft ist nur Liebe (Einsiedeln: Johannes Verlag, 1963). 22 'Theology and Sanctity', op. cit., p. 198. 23 Ibid. 24 Ibid. 25 Ibid., p. 192. 208 THE APOLOGETIC VALUE OF HUMAN HOLINESS to concentrate on the subjective side of the experience, rather than on what the experience can reveal about the objective nature of God, is a disastrous strategy, for it 'ends up in the psychological laboratory', discrediting the ecclesial and charismatic witness of the saints, and 'degrading it to the status of a private utterance, which often gives every appearance of being satisfac• torily grasped by ordinary worldly methods, very often sub-Christian' .26 Moreover, von Balthasar complains, the obverse of this is that in cutting themselves off from the experience of God enjoyed by holy persons, his contemporary theologians, insofar as they focus on experience at all, focus on the experience of the average sinner-the ordinary human being-instead of on that of the saints. And this is a great loss to theology because [m]uch would appear in a very different light were we to apply our reflections to the archetypal function of the saints rather than to the figure presented by the average sinner, for example in the understanding of what a sacrament is and of what its reception means. What does it mean for a saint, when he communicates? He should know, and be able to teach us. What is the significance of a Christian life as a witness to Christ? What is its theoretical structure, and how is it realised m. practIce. . ?27 And despite the fact that, here, von Balthasar is writing about the situation he encountered within the discipline of Theology over half a century ago, his observations remain pertinent today. In short, the way in which theology ought to proceed, in von Balthasar's assessment, is for theologians to begin considering as revelatory 'the con• stant repetition of the theological existence of the Lord in the life of his faithful and saints,28 As he pointedly adds: 'the saints are not given to us to admire for their heroic powers, but that we should be enlightened by them on the inner reality of Christ, both for the better understanding of the faith and for our living thereby in charity,?9 In a word: 'their sheer existence proves to be a theological manifestation, which contains most fruitful and opportune doctrine'?O Clearly, the importance to theology which von Balthasar assigns to holy people stems from his belief that genuine Christians express Christian doctrine in how they live their lives?1 Given this assumption, a

26 Ibid. 27 Ibid., p. 200. 28 Ibid., p. 204. 29 Ibid. 30Hans Urs von Balthasar, Therese of Lisieux: A Story of a Mission, translated by D. Nicholl (London: Sheed and Ward, 1953), p. xvii. The view that Christian's express doctrine in their lives is a curious inversion of Schleiennacher's view that doctrine was an expression of religious experience. 31 For von Balthasar's mature position on this, see Hans Urs von Balthasar, The Glory of VON BALTHASAR'S IDEAL THEOLOGY 209 significant part of the theologian's role ought to consist in the articulation of the doctrine which is existentially expressed through lived holiness-and this concerns the life of the theologian as much as the lives of others. 32 Thus, von Balthasar sees one of the most pressing tasks for contemporary theology to be the development of the best method for drawing out the theological implications of unmistakable instances of lived holiness. In so doing, theo• logical reflection would serve to make the knowledge of God which holy people manifest accessible to all Christians. And in von Balthasar's view, that is precisely what the task of theology comprises.

the Lord: A Theological . I: Seeing the Form (Edinburgh: T. & T. Clark, 1985), particularly Chapter Two, 'The Subjective Evidence'. 32This why a significant proportion of von Balthasar's work consists in studies of exem• plary lives-perhaps, most notably, his depiction of the life of Therese ofLisieux. BIBLIOGRAPHY

Works by Hans Vrs von Balthasar

The following is a selective bibliography. I have listed the original Gennan editions of von Balthasar's works (where these have been referred to in my text) separately from their English translations. The definitive bibliography of Hans Vrs von Balthasar is Cornelia Capol, Hans Urs von Balthasar. Bibliographie 1925-1990 (see below).

'Action and Contemplation', reprinted in Hans Urs von Balthasar, Explorations in Theology 1: The Word Made Flesh (San Francisco: Ignatius Press, 1989), pp. 227-240 Christlich meditieren (Freiburg, , Wien: Herder, 1984) Christlicher Stand (Einsiedeln: Johannes Verlag, 1977) Convergences: To the Source of Christian Mystery, translated by E. A. Nelson (San Francisco: Ignatius Press, 1983) 'Current Trends in ', , 5 (1978), 77-85 Das betrachtende Gebet (Einsiedeln: Johannes Verlag, 1976) Das Ganze im Fragment. Aspekte der Geschichtstheologie (Einsiedeln: Benziger, 1963) Das Herz der Welt (Zurich: Arche, 1945) Die Gnostischen Centurien des Maximus Confessor (Freiburg: Herder, 1941) Does Jesus Know Us? Do We Know Him? (San Francisco: Ignatius Press, 1983) Elizabeth ofDijon: An Interpretation of her Spiritual MiSSion, translated by A. V. Littledale (London: Harvill Press, 1956) 'Encountering God in Today's World', , 1 (1965), 468-475 Epilog (EinsiedelnfTrier: Johannes Verlag, 1987) Erster Blick aufAdrienne von Speyr (Einsiedeln: Johannes Verlag, 1984) Explorations in Theology 1: The Word Made Flesh (San Francisco: Ignatius Press, 1989) Explorations in Theology 11: The Spouse of the Word (San Francisco: Ignatius Press, 1991) Explorations in Theology Ill: Creator Spirit (San Francisco: Ignatius Press, 1993) 'From the Theology of God to the Theology of the Church', Communio, 9 (1982), 195-223 Glaubhaft ist nur Liebe (Einsiedeln: Johannes Verlag, 1963) BIBLIOGRAPHY 211 Herrlichkeit. Eine theologische Asthetik Bd. I. Schau der Gestalt (Einsiedeln: Johannes Verlag, 1961) Herrlichkeit. Eine theologische Asthetik Bd. 11. Facher der Stile (Einsiedeln: Johannes Verlag, 1962) Herrlichkeit. Eine theologische Asthetik Bd. 11111. 1m Raum der Metaphysik (Einsiedeln: Johannes Verlag, 1965) Herrlichkeit. Eine theologische Asthetik Bd. 111111 Teill. Alter Bund (Einsiedeln: Johannes Verlag, 1966) Herrlichkeit. Eine theologische Asthetik Bd. Ill/II Tei! 2. Neuer Bund (Einsiedeln: Johannes Verlag, 1969) 'In Retrospect', Communio, 2 (1975), 197-220 Kosmische Liturgie. Hohe und Krise des griechischen Weltbilds bei Maximus Confessor (Freiburg: Herder, 1941) Love Alone: The Way ofRevelation, edited by A. Dru (London: Burns and Oates, 1968) Man in History: A Theological Study (London: Sheed & Ward, 1982) Mein Werk- Durchblicke (Einsiedeln: Johannes Verlag, 1990) 'Movement Towards God', reprinted in Hans Urs von Balthasar, Explorations in Theology Ill: Creator Spirit (San Francisco: Ignatius Press, 1993), pp. 15-55 Mysterium Pascale: The Mystery of , translated by A. Nichols (Edinburgh: T. & T. Clark, 1990) 'On the Concept of Person', Communio, 13 (1986), 18-26 Parole et Mystere chez Origene (paris: Editions du Cerf, 1957) 'Philosophy, Christianity and Monasticism', reprinted in Hans Urs von Balthasar, Explorations in Theology II: The Spouse of the Word (San Francisco: Ignatius Press, 1991), pp. 333-372 Pneuma und Institution. Skizzen zur Theologie IV (Einsiedeln: Johannes Verlag, 1974) Prayer, translated by A. V. Littledale (London: Geoffrey Chapman, 1961) Prayer, translated by G. Harrison (San Francisco: Ignatius Press, 1986) Presence et Pensee. Essai sur la Phi[osophie Religieuse de Gregoire de Nysse (paris: Beauchesne, 1942) Razing the Bastions: On the Church in this Age, translated by B. McNeil (San Francisco: Ignatius Press, 1993) Rechenschaft 1965 (Einsiedeln: Johannes Verlag, 1965) 'Response to my Critics', Communio, 5 (1978), 69-76 'Retrieving the Tradition: On the Tasks of Catholic Philosophy in our Time', Communio, 20 (1993), 147-187 Schleifung der Bastionen. Von der Kirche in Dieser Zeit (Einsiedeln: Johannes Verlag, 1952) Schwestern im Geist. Therese von Lisieux und Elisabeth von Dijon (Einsiedeln: Johannes Verlag, 1990) 'Seeing, Hearing, and Reading within the Church', in Hans Urs von Balthasar, Explorations in Theology 11: The Spouse of the Word (San Francisco: Ignatius Press, 1991), pp. 473-490 212 THE APOLOGETIC VALUE OF HUMAN HOLINESS Spiritus Creator. Skizzen Zur Theologie III (Einsiedeln: Johannes Verlag, 1967) Sponsa Verbi. Skizzen zur Theologie 11 (Einsiedeln: Johannes Verlag, 1961) The Christian State of Life, translated by M. F. McCarthy (San Francisco: Ignatius Press, 1983) The Glory of the Lord: A . I: Seeing the Form (Edinburgh: T. & T. Clark, 1982) The Glory of the Lord: A Theological Aesthetics. V The Realm ofMetaphysics in the Modern Age (Edinburgh: T. & T. Clark, 1991) The Heart of the World, translated by E. S. Leiva (San Francisco: Ignatius Press, 1979) 'The Perfectibility of Man', reprinted in Theologians Today: Hans Urs von Balthasar, edited by M. Redfern (London: Sheed & Ward, 1972), pp. 73-114 The Theology ofKarl Barth: Exposition and Interpretation, translated by Edward T. Oakes (San Francisco: Ignatius Press, 1992) 'The Unity of our Lives', reprinted in Hans Urs von Balthasar, Convergences: To the Source of Christian Mystery, translated by E. A. Nelson (San Francisco: Ignatius Press, 1983), pp.1l1-133 'The Unity of the Theological Sciences', reprinted in Hans Urs von Balthasar, Convergences: To the Source of Christian Mystery, translated by E. A. Nelson (San Francisco: Ignatius Press, 1983), pp. 47-73 'The Unity of Theology and Spirituality', Gregorianum, 50 (1969), 571-587 Theo-Drama: Theological Dramatic Theory. I: Prolegomena (San Francisco: Ignatius Press, 1988) Theo-Drama: Theological Dramatic Theory. 11: Dramatis Personae: Man in God (San Francisco: Ignatius Press, 1990) Theo-Drama: Theological Dramatic Theory. III: Dramatis Personae: Persons in Christ (San Francisco: Ignatius Press, 1992) Theo-Drama: Theological Dramatic Theory. IV: The Action (San Francisco: Ignatius Press, 1994) Theo-Drama: Theological Dramatic Theory. V The Last Act (San Francisco: Ignatius Press, 1998) Theodramatik 1. Prolegomena (Einsiedeln: Johannes Verlag, 1973) Theodramatik II. Die Personen des Spiels, Tei! 1. Der Mensch in Gott (Einsiedeln: Johannes Verlag, 1976) Theodramatik II. Die Personen des Spiels. Tei! 2. Die Person en in Christus (Einsiedeln: Johannes Verlag, 1978) Theodramatik III. Die Handlung (Einsiede1n: Johannes Verlag, 1980) Theodramatik IV. Das Endspiel (Einsiedeln: Johannes Verlag, 1983) 'Theo-Logic: On the Work as a Whole', Communio, 20 (1993), 623-637 Theologle der drei Tage (Einsiedeln: Benziger, 1969) Theologik 1. Wahrheit der Welt (Einsiedeln: Johannes Verlag, 1985) Theologik II. Wahrheit Gottes (Einsiedeln: Johannes Verlag, 1985) Theologik III. Der Geist der Wahrheit (Einsiede1n: Johannes Verlag, 1987) 'Theology and Aesthetics', Communio, 8 (1981), 63-71 'Theology and Holiness', Communio, 14 (1987), 341-350 BIBLIOGRAPHY 213 'Theological Reflections on Human Wholeness', reprinted in Hans Urs von Balthasar, Man in History: A Theological Study (London: Sheed & Ward, 1982), pp. 73-102 'Theologie und Heiligkeit', Wort und Wahrheit, 4 (1948), 401-415. Reprinted as 'Theology and Sanctity', in Hans Urs von Balthasar, Explorations in Theol• ogy 1: The Word Made Flesh (San Francisco: Ignatius Press, 1989), pp. 181- 209 Therese ofLisieux: A Story ofa Mission, translated by D. Nicholl (London: Sheed and Ward, 1953) Therese von Lisieux: Geschichte einer Sendung (K6InlOlten: Hegner-Biicherei, 1950) 'Transcendentality and Gestalt', Communio, 11 (1984),4-11 Two Sisters in the Spirit: Therese of Lisieux and Elizabeth of the , trans• lated by D. Nichols, A. E. Englund and D. Martin (San Francisco: Ignatius Press, 1992) Unser Auftrag: Bericht und Entwurf(Einsiedeln: Johannes Verlag, 1984) Verbum Caro. Skizzen zur Theologie J (Einsiedeln: Johannes Verlag, 1960) Wahrheit. Bd. 1: Wahrheit der Welt (Einsiedeln: Benziger, 1947)

Secondary works on von Balthasar

Albus, M., Die Wahrheit ist Liebe. Zur Unterscheidung des ChristJichen nach Hans Urs von Balthasar (Freiburg, Basel, Wien: Herder, 1976) Albus, M., 'Geist und Feuer. Ein Gesprtich mit Hans Urs von Balthasar', Herder• Korrespondenz, 30 (1976), 72-82 Capol, c., Hans Urs von Balthasar: Bibliographie 1925-1990 (Einsiedeln, Freiburg: Johannes Verlag, 1990) Chantraine, G., 'Exegesis and Contemplation in the Work of Hans Urs von Balthasar', Communio, 16 (1989), 367-383 Chapp, L. S., The God Who Speaks: Hans Urs von Balthasar's Theology of Revelation (San Francisco, London: International Scholars Publications, 1996) Conway, E., The Anonymous Christian: A Relativised Christianity? An Evalua• tion of Hans Urs von Balthasar's Criticism of 's Theory of the Anonymous Christian (Frankfurt am Main, New York: Peter Lang, 1993) Davies, 0., 'Von Balthasar and the Problem of Being', New Blackfriars, 79,923 (1998), 11-17 Doran, R. M., 'Lonergan and Balthasar: Methodological Considerations', Theo• logical Studies, 58 (1997),61-84 Gardner, L., D. Moss, B. Quash and G. Ward, edited, Balthasar at the End of (Edinburgh: T. & T. Clark, 1999) Gawronski, R., Word and Silence: Hans Urs von Balthasar and the Spiritual Encounter between East and West (Edinburgh: T. & T. Clark, 1995) Guerriero, E., Hans Urs von Balthasar, translated into the French by F. Georges• Catroux (paris: Editions Desclee, 1993) 214 THE APOLOGETIC VALUE OF HUMAN HOLINESS Heinz, H., Der Gott des Je-mehr. Der christologische Ansatz Hans Urs von Balthasars (, Frankfurt: Herbert Lang, 1975) Henrici, P., 'Hans Drs von Balthasar: A Sketch of his Life', Communio, 16 (1989),306-350 Henrici, P., 'Hans Urs von Balthasar: His Cultural and Theological Education', in The of Christ: An Introduction to the Theology of Hans Urs von Balthasar, edited by B. McGregor and T. Norris (Edinburgh: T. & T. Clark, 1994), pp. 10-22 Holzer, V, Le Dieu Trinite dans l'histoire: Ie difj'erend theologique Balthasar• Rahner (paris: Cerf, 1995) Ide, P., Eire et mystere: la philosophie de Hans Urs von Balthasar (Bruxelles: Culture et Verite, 1995) Kannengieser, c., 'Listening to the Fathers', Communio, 16 (1989), 413-418 Kay, 1. A, Theological Aesthetics: The Role of Aesthetics in the Theological Method of Hans Urs von Balthasar (Berne, Frankfurt-am-Maine: Herbert Lang, Peter Lang, 1975) Keefe, D. 1., 'A Methodological Critique of von Balthasar's Theological Aesthet• ics', Communio, 5 (1978), 23-40 Kehl, M., 'Hans Urs von Balthasar: A Portrait', in The von Balthasar Reader, edited by M. Kehl and W. Loser (Edinburgh: T. & T. Clark, 1982), pp. 3-54 Kehl, M., and W. Loser, edited, The von Balthasar Reader (Edinburgh: T. & T. Clark, 1982) Kerr, F., ' and Hans Drs von Balthasar', New Blackfriars, 79, 923 (1998),26-32 Leahy, B., The Marion Principle in the Church according to Hans Urs von Balthasar (Frankfurt am Main: Peter Lang, 1996) Lochbrunner, M., Analogia Caritatis. Darstellung und Deutung der Theologie Hans Urs von Balthasars (Freiburg, Basel, Wien: Herder, 1981) Loser, W., 1m Geist des Origenes. Hans Urs von Balthasar als Interpret der Kirchenvater, Frankfurter Theologische Studien 23 (Frankfurt am Main: Josef Knecht, 1976) Lubac, H. de, 'Un temoin du Christ: Hans Urs von Balthasar', Civitas, 20 (1965), 587---{)00. Reprinted as 'A Witness of Christ in the Church: Hans Drs von Balthasar', Communio, 2 (1975), 228-249 McGregor, B., and T. Norris, edited, The Beauty of Christ: An Introduction to the Theology ofHans Urs von Balthasar (Edinburgh: T. & T. Clark, 1994) Mcintosh, M. A, from within: Spirituality and Incarnation in Hans Urs von Balthasar (Notre Dame, IN: University of Notre Dame Press, 1996) Marchesi, G., La Christologia di Hans Urs von Balthasar, Analecto Gregoriana 207 (: Dniversta Gregoriano, 1977) Messier, M., 'Esthetique et religion ou les fondements philosophiques et the%gique du rapport entre I ' et la liturgie selon H. U. von Balthasar', Melanges de Science Religieuse, 55, 3 (1998),33-45 Mooney, H. A, The Liberation of Consciousness: 's Theologi• cal Foundations in Dialogue with the Theological Aesthetics of Hans Urs von BIBLIOGRAPHY 215 Balthasar (Frankfurt: Josef Knecht, 1992) Murphy, F. A., Christ the Form of Beauty: A Study in Theology and Literature (Edinburgh: T. & T. Clark, 1995) Murphy, F. A., 'Inclusion and Exclusion in the Ethos of von Balthasar's Theo• Drama', New Blackfriars, 79, 923 (1998),56-64 Nichols, A., Introduction to Hans Vrs von Balthasar (Edinburgh: T. & T. Clark, 1998) Nichols, A., 'An Introduction to Balthasar', New Blac/ifriars, 79, 923 (1998), 2- 10 Nichols, A., 'Von Balthasar's Aims in his Theological Aesthetics', The Heythrop Journal, 40 (1999), 409-423 Oakes, E. T., Pattern of Redemption: The Theology of Hans Vrs von Balthasar (New York: Continuum, 1994) O'Donnell, J., Hans Vrs von Balthasar, edited by B. Davies (London: Geoffrey Chapman, 1992) O'Hanlon, G., The Immutability of God in the Theology of Hans Vrs von Balthasar (Cambridge: Cambridge University Press, 1990) Ouellet, M., 'The Message of Balthasar's Theology to Modem Theology', Communio, 23 (1996),270-299 Potera, M., 'Hans Urs von Balthasar: Theologian', Communio, 2 (1975), 270-288 Quash, B., 'Von Balthasar and the Dialogue with ', New Blackfriars, 79, 923 (1998), 45-55 Rahner, K., 'Hans Urs von Balthasar', Civitas, 20 (1965), 601-604 Redfern M., edited, Theologians Today: Hans Vrs von Balthasar (London: Sheed and Ward, 1972) Riches, 1., and B. Quash, 'Hans Urs von Balthasar', in The Modern Theologians, edited by D. F. Ford (Oxford: Blackwell, 1997), pp. 134-151 Riches, 1., edited, The Analogy of Beauty: The Theology of Hans Vrs von Balthasar (Edinburgh: T. & T. Clark, 1986) Riches, 1., 'Von Balthasar as Biblical Theologian and Exegete', New Blackfriars, 79, 923 (1998), 38-44 Sachs, J. R., 'Spirit and Life: The Pneumatology and Christian Spirituality of Hans Urs von Balthasar' (unpublished doctoral dissertation, University of TObingen, 1984) Saward, 1., The Mysteries ofMarch: Hans Urs von Balthasar on the Incarnation and Easter (London: Collins, 1990) Schindler, D. L., edited, Hans Vrs von Balthasar: His Life and Work (San Francisco: Ignatius Press, 1991) Schmid, 1., 1m Ausstrahl der Schonheit Gottes. Die Bedeutung der Analogie in "Herrlichkeit" bei Hans Vrs von Balthasar (MOnsterschwarzach: Vier• TOrme-Verlag, 1982) Schrijver, G. de, Le merveilleux accord de I'homme et de Dieu: etude de I 'analogie de l'etre chez Hans Vrs von Balthasar (: Leuven University Press, 1983) Scola, A., Hans Urs von Balthasar: Uno Stile Teologico (Milano: Jaca Book, 216 THE APOLOGETIC VALUE OF HUMAN HOLINESS 1991) Servais, 1., Theologie des Exercices spirituel: H. U. von Balthasar interprete saint Ignace (Bruxelles: Culture et Verite, 1996) Sicari, A., 'Hans Urs von Balthasar: Theology and Holiness', Communio, 16 (1989),351-365 Vorgrimler, H., 'Hans Urs von Balthasar', in Bilanz der Theologie im 20. Jahrhundert IV, edited by H. Vorgrimler and R. Vander Gucht (Freiburg: Herder, 1971), pp. 122-142 Williams, R, 'Balthasar and Rahner', in The Analogy of Beauty: The Theology of Hans Urs von Balthasar, edited by 1. Riches (Edinburgh: T. & T. Clark, 1986), pp. 11-34

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Bowden, edited, New Dictionary of Christian Theology (London: SCM, 1989) Ringgren, H., The Prophetical Conception of Holiness (Uppsala: A.-B. Lindquist, 1948) Robinson, W. D., 'Reason, Truth and Theology', Modern Theology, 2, 2 (1986), 87-105 Rolston, H., III, Genes, Genesis and God: Values and their Origins in Natural and Human History (Cambridge: Cambridge University Press, 1999) Rousseau, 1.-1., 'The Social Contract', in The Social Contract and Discourses, translated by G. D. H. Cole (London: Dent, 1973) Rousselot, P., The Eyes of Faith, translated by 1. Donceel (New York: Fordham University, 1990) Schillebeeckx, E., 'Christian Identity and Human Integrity', reprinted in E. Schillebeeckx, The Language of Faith: Essays on Jesus, Theology, and the 224 THE APOLOGETIC VALUE OF HUMAN HOLINESS Church (London: SCM, 1995), pp. 185-197 Schillebeeckx, E., The Language of Faith: Essays on Jesus, Theology, and the Church (London: SCM, 1995) Schindler, D. L., 'Sanctity and the Intellectual Life', Communio, 20 (1993), 652- 672 Scola, A., 'Christian Experience and Theology', Communio, 23 (1996),203-206 Sheldrake, P., Images of Holiness: Explorations in Contemporary Spirituality (London: Darton, Longman & Todd, 1987) Sherry, P. 1., 'Philosophy and the Saints', The Heythrop Journal, 18 (1977), 23- 37 Sherry, P. 1., Religion, Truth and Language-Games (London: Macmillan, 1977) Sherry, P. 1., Spirit and Beauty: An Introduction to Theological Aesthetics (Oxford: Clarendon Press, 1992) Simpson, E., edited, Anti-Foundationalism and Practical Reasoning: Conversa• tions between Hermeneutics and Analysis (Edmonton, Canada: Academic Printing & Publishing, 1987) Singer, P., Hegel (Oxford: Oxford University Press, 1983) Sion, v., Realisme spirituel de Therese de Lisieux (paris: Cerf, 1990) Smith, 1. E., 'Faith, Belief, and the Problem of Rationality in Religion', in Rationality and Religious Belief, edited by C. F. Delaney (London: University of Notre Dame Press, 1979), pp. 42-64 Smith, Q., 'An Analysis of Holiness' , Religious Studies, 24 (1988), 511-528 Sobrino, 1., 'Political Holiness', Concilium, 163 (1983), 18-23 Solignac, A., and R. Winling, 'Theologie', in Dictionnaire de Spiritualite: ascetique et mystique, doctrine et histoire, Volume 15 (paris: Beauchesne, 1991), columns 463-500 Soskice, 1. M., Metaphor and Religious Language (Oxford: Clarendon Press, 1985) Steiner, G., Real Presences: Is there anything in what we say? (London: Faber and Faber, 1991) Stephenson, R. H., Goethe's Conception of Knowledge and Science (Edinburgh: Edinburgh University Press, 1995) Strawson, P. F., The Bounds of Sense: An Essay on Kant's 'Critique of Pure Reason' (London: Metheun, 1966) Sudbrack, 1., 'Die Geist-Einheit von Heilsgeheimnis und Heilserfahrung', in Das Mysterium und die Mystik, edited by J. Sudbrack (Wurzburg: Echtere-Verlag, 1974) Sudbrack, 1., 'Spirituality', in Encyclopedia of Theology: A Concise Sacramen• tum Mundi, edited by K. Rahner (London: Burns and Oates, 1975), pp. 1622- 1634 Sudbrack, 1., 'Um den Stellenwert der Spiritualitdt in Gesamt der Theologie', Geist und Leben, 37 (1964), 387-398 Sullivan, 1., edited, Experiencing St Therese Today (Washington D. C.: ICS Publications, 1990) Sutherland, S., God, Jesus and Belief The Legacy of Theism (Oxford: Basil BIBLIOGRAPHY 225 Blackwell, 1984) Swinburne, R., The Existence of God (Oxford: Clarendon Press, 1979) Sykes, S. W., 'Theology', in New Dictionary of Christian Theology, edited by A. Richardson and 1. Bowden (London: SCM, 1989), pp. 566-567 Taylor, C., 'Rationality', in Rationality and Relativism, edited by M. Holis and S. Lukes (Oxford: Blackwell, 1982), pp. 87-105 Taymans d'Eypemon, F., 'Dieu (Desir de)', in Dictionnaire de Spiritualite: ascetique et mystique, doctrine et histoire, Volume 3 (paris: Beauchesne, 1957), columns 929-947 Terrien, S., 'The Numinous, the Sacred and the Holy in Scripture', Biblical Theology Bulletin, 12 (1982), 88-108 Tracy, D., 'The Uneasy Alliance Reconceived: Catholic Theological Method, Modernity, and Postmodernity', Theological Studies, 50 (1989),548-570 Vriezen, T. C., An Outline of Old Testament Theology (Oxford: Basil Blackwell, 1970) Vroom, H. M., 'Does Theology Presuppose Faith?" Scottish Journal of Theology, 45(19921145-163 Wakefield, G. S., 'Spirituality', in New Dictionary of Christian Theology, edited by A. Richardson and 1. Bowden (London: SCM, 1989), pp. 549-550 Webb, M. 0., 'Does the Sanctity of Christian Mystics Corroborate their Claims', International Journalfor Philosophy ofReligion, 37 (1995), 63-71 Williams, B., Descartes: The Project of Pure Inquiry (Harmondsworth: Penguin Books, 1978) Williams, B., Ethics and the Limits of Philosophy (Cambridge, Massachusetts: Harvard University Press, 1985) Williams, R., 'Theological Integrity', New Blackfriars, 72 (1991), 140-151 Wilson, B. R., edited, Rationality (Oxford: Blackwell, 1977) Wittgenstein, L., On Certainty, translated by D. Paul and G. E. M. Anscombe (Oxford: Basil Blackwell, 1979) Wittgenstein, L., Philosophical Investigation, translated by G. E. M. Anscombe (Oxford: Basil Blackwell, 1988) Wolf, S., 'Moral Saints', The Journal ofPhilosophy, 79 (1982), 419-439 Yandell, K. E., The Epistemology of Religious Experience (Cambridge: Cam• bridge University Press, 1993) INDEX

Abelard, P. 101 Berlin,1. 191-192 Adams, R. M. 173n. 39 Bemanos, G. 93 Adoration 28,42,44, 119, 123, Bernard, St 10 1 152 Bible 10, 108, 109, 110, 118n. 76 Aesthetics of von Balthasar 1,5, Blonde!, M. 25n. 4 9n. 34 Body and spirit 42n. 63 Albus, M. 8n. 28, 9n. 34 Bouyer, L. 27n. 11, 36-37 Allen, C. W. 4n. 10 Brown, R. 1l8n.76 , St 103n. 35 Burrell, D. B. l70nn. 29, 31, 177n. Anarchism 146n.67 47, 179n. 51 Anonymous Cluistians 198 Byrne, P. ISln.55 Anselm, 8t 28 Callaghan, B. 8Sn. 110 Anti-realism 19, 137n. 32, 146 Calling (see also Mission) 50,63- Apologetics 2-3,54-56, 128, 155, 65, 86, 88n. 109,95, 115, 191 162-187 Capol, C. 5n. 13 Apologia II3, 162, 176, 180, 195 Camap R. 141, 142n. 52 Aquinas,1'. lln. 41,100, 1l2n. Camapian logic 147-148 61, 118, 132n. 16 Carter, A. l45n. 63, 199n. 23 Arians 202 Catez, E. 44,46, 53, 75 Aristotelianism 99, 102, 108n. 47, Chantraine, G. l23-124n.95 128n.6,159 Charism 60n.22,203,204 Aristotle 128n. 6, 157, 159, 1SOn. Cluist as archetype 12 54 Chrysostom, St 103n. 35 Art 121, 130,164 Church (see also Roman Catholic Athanasius, St 103n. 35,203 Church) 60--66, 76-77, 88n. Atheism 198-199 109,93,94, l04n. 43, 117, 118, Attunement 14-15 120,192, 193,206,207 to God 3 Church Fathers (see Patristic Augustine, St 93, 103n. 35,207 tradition) Barth, K. S, 9, 14n. 51, 32n. 26, Clement of Alexandria 202 43n. 63, 105n.45, 112n.62, Community ofSt John 8, 88n. III 119n.81 Conformation to Cluist 16,44-46, Basil, St 103n. 35 52,56,78,88,94 Baxter, A. 12n. 43, 30n. 21, 31, Conservatism 61 59n. 20, 193n. 13 Constantinople IT 193n. 13 Bayes, T. 142n. 53, Contemplation (see Prayer) Bayesian school 142-145 Conversion 155, 167-168, 169, Bayes' Theorem 143n. 56, 143- 173,194, 197 145,152, 154, 155, 156 Creation 25,29,37, 71, 86, S9 INDEX 227 Creator 15,32,37,178 of Christ 12n. 43,14,87,168, Creed 118 169,175, 180 Customary holiness 65-66 Christian life-form 12, 18, 67n. , St 103n. 35 41,85,89, 114, 115, 168-173, Dahrendof, R 86n. 102 194, 197-198 Death 33 , 82, 84n. 100, 87n. 106 Fowler, 1. W. 78n. 79 of the personality 72-73, 75-77 Francis de Sales, St 110, 207 Descartes, R 189 , St 46n. 76 Dewey, J. 157n.93 Freedom 129, 188-194 Diadochus de Photice 203 Frege, G. 142n. 52 Dionysius the Areopagite 104n. 43 Fulgentius, St 103n. 35 Donatist controversy 193n. 13 Gadamer, H.-G. 128n. 6 Drama 74-75,128 Gallagher, S. 4n. 10 Dramatic existence 85,86 Gammie, J. G. 7n. 23, 14n. 49 Dulles, A. 112n. 63 , 118n. 76 Gandhi, M. 195 Dummett, M. 137n. 32, 138n. 36 Gawronski, R 27n. 15 Ecclesiology 12n. 44, 53, 60-66, Gellner, E. 4n. 10, 118n. 79 104n. 43, 108n. 49 Gestalt (see Form) Enlightenment 99, 118, 120, 127, Gilbert, M. 7n. 23 130, 155 God 10,14-16,20,24,172,202, Epiphanius, St 103n. 35 204,205, 206 Epistemology 3, 10, 125-159 existence of 3,9,17,18,170, Eudaemonia 157 182n. 57, 186 Evagrius of Pontic us 20'3 experience of 11,18, 180,207, Evans, C. S. 58n. 96 208 Existentialism 86n. 102 holiness of 6, 13,19 Faith 10, 42n. 63,96-97, 100n. knowledge of 3, 10-12, 18, 110, 41, 152-153, 171,208 171,174n.42,203, 209 and hearing 27 love of 13,15-16,61,62,70 and knowledge 3,10,19,128- Goethe, 1. W. von 9, 126n. 2, 129, 130-131 132n. 16, 169n. 23 andreason 2-4,17, Ill, 117- Goodman, N. 144n. 61, 147n. 69 124, 182-187, 197-198, 205 Grace 26n.6, 31-32,40,42,43, andrevelation 9,10,17,18, 87,191, 204 104n. 41,111,119,120,126, Gregory ofNaziansus 103n. 35 171 103n. 35 and unbelief 100n. 41, 122, Grue 144n. 61 131n. 14 Guardini, R 17 Faith-stance 3, 10, 18,97, 100n. Guerriero, E. 7n. 28 41,106,113,116,152,155, Gunton, C. E. 151n. 79, 165n. 11 159,162,163,167,168,174, Hare, R M. 139n. 43 176,179,182,183,184, 185, Haring, B. 97n. 14, 114n. 69, 187,195,197 205n. 15 Fascism 199 Hearing (see also Faith and Feuerbach, L. 67n. 42 hearing) 28n. 17,39 Feyerabend, P. 146n. 67 Hegel, G. W. F. 17, 48n. 83, 50n. Fichte, J. G. 9n. 34 2,87, 94-95,188 Fideism 19, 126, 129 Heinz, H. 5n. 12, 8n. 28 Fitzmyer,1. 118n. 76 Henrici, P. 7n. 28, 53, 98n. 18 Form 9n. 34,51,52, 168-169 Hick,J. 153n. 84, 181n. 55, 195- 228 THE APOLOGETIC VALUE OF HUMAN HOLINESS 196,197,198,200 174, 188-194 and Kant 196, 198, 200 and faith 3, 10, 19, 128-129, Hilary, St 103n. 35 130-131 Hollis, M. n. 10 of God 3,10-12,18,110,171, Holy Spirit 15n. 54,28,43,55,60, 174n. 42,203,209 61,63,127,166,191,193 and obedience 10 Human nature 82, 111, 157, 158, Lash, N. 112n.61 194 Lectio divina 27n. 11 Humility 54,67,68, 78 Leech, K. 88n. 110 Husserl, E. 19n. 62, 57, 130n. 12 Lerclercq,1. 27n. 11, 101 Idea 13,34,35-39,46,47,49,71, Lethel, F.-M. 113n. 64 72,77,78,79,87,89,94-95, Lochbrunner, M. 5nn. 12-13,8nn. 104,159,178,190,191,192 28,31, 19n.64 and Hegel 87, 94-95, 178 Logical Empiricism 140-142 and mission 51-52,54,58,65, Logical Positivism 139n.43 70n.49, 169n.25, 188 Loser, W. 2n. 3, 5n. 12, 35n. 40 Ignatius of Loyola, St 9, 102, 110, Love 43,68,80,83, 123 192 and contemplation 42 Ignatian tradition 39n. 54, 75 and knowledge 42, III hnagination 39n. 45, 42n. 63 of God 13,15-16,61,62,70 hnitation of Christ 42,43,44,45, Lubac, H. de 8n. 28, 9, 115n. 72 47n. 78,62,74,181 McGregor, B. 6 Incarnation 103-104 McIntosh, M. A. 112n. 62, 119n. of truth 103-104, 112, 114, 81 176n.46 MacIntyre, A. 4n. 10, 85n. 102, Inclusivism 12-13n.46, 198 128n.6 Inductive logic 142-145 Majoritarianism 140n. 46, 141, Instrumentalism 140-142 193 Internal realism 21, 117, 125, Malatesta, E. 44n. 69 133-139,187,197-199,200 Marchesi, G. 5n. 12 , St 103n. 35 Martin, T. 53, 62n. 28, 69, 71, 73, Isidore, St 103n. 35 75-78, 110,207,209n. 32 James, W. 166n. 19, 184 Marx, K. 62n. 29, 174n. 44 Jesuits 7,8, 102 Mary 58n. 19, 70n. 49, 109n. 49, Johannes Verlag 8 115 John of the Cross, St 70, 110,207 Mascall, E. L. 205n. 14 Jossua,1.-P. 121n. 87 Metaphysical realism 125-126, Jung, C. G. 12n.43 133-134,146,199 Kannengieser, C. 35n. 40 Miles, M. R. 7, 84n. 98 Kant, I. 9n. 34, 108n. 47,126-130, Mill, J. S. 142n. 52 138n. 38, 159 Mission 20,21,24,30,40,47,48, Kantianism 99n. 23, 126-130, 49,50-89,92,94, 95, 96, 113, 135n. 25,159, 197, 198,200 115, 116, 117, 121, 168, 169n. Kasper, W. 108n. 47 25, 175, 176, 188, 190, 192, Katz, S. T. lIn. 40 204,205,206 Keefe,D. 1. 111n. 56, 120-121 and prayer 1,2,115 Kehl, M. 8n. 28 Mitchell, B. 4n. 9, 164n. 7 Kierkegaard, S. 25n. 3, 93, 122n. Mooney, H. 6n.20 90 Moore, P. Iln.40 Knowledge 115, 125-159, 173- Mouroux, J. 171n.32 INDEX 229 Muslim way of life 193-194 and sin 32-35 Nagel, T. 131n.15 and theology 97, Ill, 123,203, Natural sciences 123-124, 125, 205,207 126,133,146,151,154,163- Prescriptivism 139n. 43 164 Pride 77 Netland, H. 13n.46 Primary and secondary qualities New Testament 14,25 150 Newton, I. 132n. 16 Prior probability 142-145,152, Oakes, E. T. In. 2, 2n. 3, 6, 9n. 155 33, 19n. 66, 28n. 17, 126n. 2, Proof 16,21,129,162,167-168, 153n. 85, 176n. 45 173-182,182,185,195,198, Obedience 10-11,12,38,40,43, 199,200 57,67,68,69,72,111,119 external 175-176, 176-180 Objectivity 98,117,122,122,131, internal 175-176,180-182 133-139, 147-148, 149-152, Propper, T. 82n. 90 152-153 Prosopon 74 conceptually relative objectivity Przywara, E. 9 148, 152-153 Putnam, H. 4,16,21,98, 99n. 23, O'Donnell, J. 5,6 104n. 41,117,118-119,124, Old Testament 14 125-126, 133-159, 162, 183- Origen 26n. 9,93,107,202 184,185,186,187,188,193, Otto, R. 6n. 21 200 Padgett, A. G. 98n. 17 on Kant 138-139 Pannenburg, W. 81n.88 Quietism 71 n. 54 Pannenides 82 Quine, W. V. O. 154n. 88 Pascal, B. 93, 129n. 9, 171n. 33, Rad, G. von 6n. 23 199n. 23 Rahner, K. 8n. 28, 9, 31, 32n. 27, Passmore, J. 7 81n. 88, 198n.22 Patristic tradition 35-37, WI, 131, Rationality 3,4, 16, 19,98, Illn. 201-205,206 56, 128n. 6 and von Balthasar 1-2n. 3, 35n. and faith 2-3, 117-124, 182- 40, 50, 96n. 12,201,207 187,197-198 Personal identity 47-48,73-75, Putnam on 4,117,126,139-148 87,89 Ratzinger, J. 74n. 63 Personal integration 79-89, 159 Rawls, J. 199n. 24 Phenomenalism 140-142 Realism (see also Metaphysical Phenomenology 18-19,57 realism) 137n. 33 Phillips, D. Z. 18n. 61, 172n. 37 Reason 129 Phronesis 4n. 10, 128n. 6 and faith 2,3,4,17, Ill, 117- Plato 82 124,182-187,197-198,205 Platonism 36,37, 38n. 50 Refonned epistemology 151n. 82 Pluralism 194-199 Relativism 21, 146-147, 152, 157, Popper, K. 141, 144n. 61 193 Potera, M. 8n. 28 Religious experience 11,196,197, Pragmatism 133n. 19 200,208n.30 Prayer 24-49 Representative holiness 65, 66, 67 contemplative 20, 72, 76, 192 Resurrection 84, 85n. 102, 118n. and imagination 39n. 54 76 liturgical 39 Revelation 9, 55, 56, 75, 83, 94, and mission 1-2, 115 97,97,103, 104n. 41,110-116, 230 THE APOLOGETIC VALUE OF HUMAN HOLINESS 117, 127, 130, 159, 162, 163, Strawson, P. F. 128n.5 164, 165, 166, 167, 168, 173, Sudbrack, J. 108n.47 173-182,186,194,198,200, Swinburne,R. 152n.84 206,207,208 Sykes, S. W. 205 and faith 9, 10, 17, 18, 104n. Taymans d'Eypernon, F. 33n.31 41, Ill, 119, 120, 126, 171 Terrien, S. 13n. 48 and knowledge 10,115 Theodore ofMopsuestia 103n. 35 Riches,J. 5,25n.4 Theodoret, St 103n. 35 Ringgren, H. 13n. 48 Theology 9,20,92-124,162,163- Robinson, W. D. 182n. 58 168 Rolston,H.,m 177n.47 and apologetics 20, 54-57, 97, Roman 5,13,66 163, 166-168 Roman Catholicism 5, 12n. 46 monastic 10 1, 102 Rousseau, I. -I. 191 n. 9 scholastic 100 Sachs, I. R. 1,6,9, 108n. 47, 109 and science 116-124 Satire, I.-P. 86n. 102 and spirituality 6, 54, 96, 102, Schillebeeckx, E. 83n. 97 107-110 Schindler, D. L. 6 the three faces of 165-167 Schleiennacher, F. D. E. 208n.30 and transfonnation 112 98, 1I8 von Balthasar's ideal of 96n. 12, Schrijver, G. de 5n. 12 201-209 Scientific method 142-145 von Balthasar's proposals for Scola, A. 5n. 12, 79n. 82, 82nn. 206-209 93-94 Therese of Lisieux (see Martin, T.) Scriptures (see also Bible) 13-14, Theresa of Avila, St 70 26,27,28,37, 39n. 54,40,41, Traditional objectivists 134-138 46,76, 181 Traditional subjectivists 134-138 7,13,14, Trilogy 86 66 Trinity 43, 151n. 79 documents of 60n. 24, 66n. 39 Truth 134-138,158,171,186, Secular universities 116 198,199,200 Self-renunciation (die coherence theory of 136-139, Entaufterung) 15-16,61,62, 184 88n. 109 correspondence theory of 134- Sheldrake, P. 7n. 24, 88n. 110 136, 146, 153-154, 158 Sherry, P. J. 6n. 22, 172n. 36, Vandenbrouke, F. 108n.47 177n.47, 179n. 50 Vianney, I. 1I0 Sicari, A. 93n. 5,95, 96n. 11, Vorgrimler, H. 8n.28 108n. 49, 115 Vriezen, T. C. 7n. 23 Sin 32-35, 87n. 106,190 Wakefield, G. S. 95n. 10 Smith, I. E .. 182n. 59 Warranted assertibility 137n. 32, Solignac, A. 98n. 21,202-204 157n. 93 Speyr, A. von 8,9, 19n. 65, 71n. Weber, M. 140 53, 88n. III Westminster Confession 180n.53 Spirit (see Holy Spirit) Williams, B. 149-150, 153 Spirit and nature 80,85 Williams, R. 9n. 34, 206n. 19 Spirituality 6, 62n. 28, 95, 96, Wilson, B. R. 4n. 10 107-110, 115, 116,204,207 Winling, R. 97n. 15 Stephenson, R. H. 9n. 33, 169n. 25 Wittgenstein, L. 152n. 83 Stigmata 46n. 76 Wolf, S. 173n. 39 STUDIES IN PHILOSOPHY AND RELIGION

1. E.-R. FREUND: Franz Rosenzweig's Philosophy ofExistence. An Analysis of 'The Star of Redemption'. (Translation from the German revised edition.) 1979 ISBN 90-247-2091-5 2. A. M. OLSON: Transcendence and Hermeneutics. An Interpretation of the Philosophy of Karl Jaspers. 1979 ISBN Pb 90-247-2092-3 3. A. VERDU: The Philosophy ofBuddhism . A 'Totalistic' Synthesis. 1981 ISBN 90-247-2224-1 4. H. H. OLIVER: A Relational Metaphysic. 1981 ISBN 90-247-2457-0 5. J. G. ARAPURA: Gnosis and the Question of Thought in Vedanta. Dialogue with the Foundations. 1986 ISBN 90-247-3061-9 6. w. HOROSZ and T. CLEMENTS (eds.): Religion and Human Purpose. A Cross Discip• linary Approach. 1987 ISBN 90-247-3000-7 7. S. SIA: God in Process Thought. A Study in Charles Hartshorne's Concept of God. 1985 ISBN 90-247-3lO3-8; Pb 90-247-3156-9 8. J. F. KOBLER: Vatican II and Phenomenology. Reflections on the Life-World of the Church. 1985 ISBN 90-247-3193-3; Pb 90-247-3194-1 9. J. J. GODFREY: A Philosophy of Human . 1987 ISBN 90-247-3353-7; Pb 90-247 -3354-5 10. R. w. PERRETT: Death and Immortality. 1987 ISBN 90-247-3440-1 11. R. S. GALL: Beyond Theism and Atheism. Heidegger's Significance for Religious Thinking. 1987 ISBN 90-247-3623-4 12. S. SIA (ed.): Charles Hartshorne's Concept of God. Philosophical and Theological Responses. 1990 ISBN 0-7923-0290-7 13. R. w. PERRETT (ed.): Indian Philosophy ofReligion. 1989 ISBN 0-7923-0437-3 14. H. E. M. HOFMEISTER: Truth and Belief. Interpretation and Critique of the Analytical Theory of Religion. 1990 ISBN 0-7923-0976-6 15. J. F. HARRIS (ed.): Logic, God and Metaphysics. 1992 ISBN 0-7923-1454-9 16. K. J. CLARK (ed.): Our Knowledge of God. Essays on Natural and Philosophical Theology. 1992 ISBN 0-7923-1485-9 17. H. P. KAINZ: Democracy and the 'Kingdom of God'. 1993 ISBN 0-7923-2lO6-5 18. E. T. LONG (ed.): God, Reason and Religions. New Essays in the Philosophy of Religion. 1995 ISBN 0-7923-38lO-3 19. G. BRUNTRUP and R.K. TACELLI (eds.): The Rationality of Theism 1999 ISBN 0-7923-5829-5 20. C. SEYMOUR: A Theodicy ofHell. 2000 ISBN 0-7923-6364-7 21. V. S. HARRISON: The Apologetic Value of Human Holiness. Von Balthasar's Christo- centric Philosophical Anthropology. 2000 ISBN 0-7923-6617-4 22. M. BLONDELt: The Idealist Illusion and Other Essays. Translation and Introduction by Fiachra Long, annotations by Fiachra Long and Claude Troisfontaines. 2000 ISBN 0-7923-6654-9

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