In this fourth volume of his magnnum opus, von Balthasar considers the metaphysical tradition of the contemplation of Being. He provides major studies of Homer, the Greek Tragedians, Plato and Plotinus and the development of this tradition in the Middle Ages. He then explores the analogy between the metaphysical vision of the Being and the Christian vision of the divine glory of the Trinity. The book is a remarkable attempt to rediscover the ancient vision of Being in all its awesomeness as the context within which the specifically Christian vision, rooted in God's gracious self-revelation, took form and was expressed.

In this volume von Balthasar turns to the works of the lay theologians, the poets and the philosopher theologians who have kept alive the Grand Tradition of Christian theology in writings formally very different from the works of the Fathers and the great Scholastics. This volume contains studies of Dante, John of the Cross, Pascal, Hamann, Soloviev, Hopkins and Peguy.

offers a series of earlier Christian theology when the aesthetic view was still held and appreciated. Drawing insights from some of the leading figures of the early Church such as Anselm, Augustine, Bonaventura, Denys and Irenaeus, von Balthasar presents his views with a freshness and vigour rarely excelled in contemporary theological writing about the Grand Tradition.

"Volume 1 gives us a series of monographs designed to illustrate the different ways in which theologians have shaped their works. Volume 2 is a continuation of monographs in Volume 1 in which the aesthetical dimension of theology, its intrinsic beauty, is traced through some of the great Christian thinkers of modern times." -

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.

Hans Urs von Balthasar is emerging as a colossus of twentieth-century theology. More and more of his works are being translated. But as yet he is mainly known only through his great multi-volume trilogy 'Glory', 'Theo-Drama' and Theo-Logic'. Aidan Nichols has treated each part of the trilogy and the early works in his widely acclaimed 'Introduction to Hans Urs von Balthasar'. In this final volume he explores all von Balthasar's later works. Many of these works are extremely important, although several are as yet untranslated and several as yet almost unknown. Nichols ranges widely and comprehensively, from journal articles to his major works, such as 'Apokalypse der deutschen Seele', to his final short works. The result is a wholly new perspective on von Balthasar, a contextualising of his trilogy and an illumination of his whole life and work.

Publisher's description: Hans Urs von Balthasar (1905-1988) is one of the most prolific, creative and wide-ranging theologians of the twentieth century who is just now coming to prominence. But because of his own daring speculations about the meaning of Christ's descent into hell after the crucifixion, about the uniqueness of Christ as savior of a pluralistic world, and because he draws so many of his resources for his theology from literature, drama, and philosophy, Balthasar has never been an easily-categorized theologian. He is neither liberal nor conservative, neither Thomist nor modernist and he seems to elude all attempts to capture the exact way he creatively reinterprets the tradition of Christian thought. For that reason, this Companion is singularly welcome bringing together a wide range of theologians both to outline and to assess the work of someone whom history will surely rank someday with Origen, John Calvin, and Karl Barth.

Why is God's beauty often absent from our theology? Rarely do theologians take up the theme of God's beauty—even more rarely do they consider how God's beauty should shape the task of theology itself. But the psalmist says that the heart of the believer's desire is to behold the beauty of the Lord. In The Beauty of the Lord, Jonathan King restores aesthetics as not merely a valid lens for theological reflection, but an essential one. Jesus, our incarnate Redeemer, displays the Triune God's beauty in his actions and person, from creation to final consummation. How can and should theology better reflect this unveiled beauty? The Beauty of the Lord is a renewal of a truly aesthetic theology and a properly theological aesthetics.

The object of these 'elucidations' by the renowned theologian Balthasar is to offer a concise and summary treatment of a few essential questions concerning the substance of the Christian life, experience, and faith, which today are in dispute or-as is true of many-are disappearing into oblivion. Each chapter stands on its own. Together they bear witness to an underlying comprehensive vision; they are a few rays which all radiate from the same center. Among the some twenty-five chapters/topics Balthasar covers are "The Personal God", "The Marian Principle", "Authority and Tradition", "Unmodern Prayer", "The Pope Today", and much more.

Art is the right hand of Nature. The latter has only given us being, the former has made us men.-Friedrich Schiller Only through Beauty's morning-gate, dost thou penetrate the land of knowledge. - Friedrich Schiller Friedrich Schiller Grace is the beauty of form under the influence of freedom. Friedrich Schiller - - Friedrich Schiller