This book examines Balthasar's engagement with Protestantism, primarily in the persons of Martin Luther and Karl Barth, a topic which has not yet been given the attention it deserves. Furthermore, instead of focusing on particular theological issues, such as soteriology or ecclesiology, the book examines the implications of this engagement for Fundamental Theology. At the very root of Luther's confrontation with the Catholic Church of the Late Middle Ages, lies his antipathy for Aristotle and for "natural theology." In other words, the Protestant difference has as much to do with its suspicion of the treatment of faith and reason in Catholic thought as it does of the Catholic treatment of faith and works. This is a suspicion that is only exacerbated in Barth's identification of the "analogy of being" with the Antichrist. Balthasar takes these criticisms very seriously, and, in addressing them, not only has much of relevance to say to the Catholic-Protestant differences, but also has much to say to the Yale-Chicago differences. In short, this study treats primarily Balthasar's dialogue with Luther and Barth, with the hope that this dialogue will shed light on the impasse that seems to have arisen between the so-called "correlation" and "revelocentric" schools of contemporary theology. If, indeed, Christ is the "concrete universal," then we shouldn't have to decide between the two. Part of this proposal, then, is to emphasize the fact that Balthasar refuses to separate Fundamental and Dogmatic theology.
In Balthasar: A Guide for the Perplexed, Rodney Howsare gives the reader a handle on these perplexing aspects of Balthasar's thought. In the first chapter he introduces the reader to the man and his unique method of doing theology. He then moves on to explaining the basic structure and nature of Balthasar's trilogy: the aesthetics, dramatics, and logic. He then deals with various theological topics: Jesus Christ, The Trinity, The Drama of Redemption, The Church and Mary, and The Last Things. A final chapter summarizes Balthasar's place in modern theology and suggests further readings for the interested reader.
This book treats Balthasar's engagement with Protestantism, primarily in the persons of Martin Luther and Karl Barth, a topic which has not yet been given the attention it deserves. Furthermore, instead of focusing on particular theological issues, such as soteriology or ecclesiology, the book examines the implications of this engagement for Fundamental Theology. At the very root of Luther's confrontation with the Catholic Church of the Late Middle Ages, lies his antipathy for Aristotle and for "natural theology." In other words, the Protestant difference has as much to do with its suspicion of the treatment of faith and reason in Catholic thought as it does of the Catholic treatment of faith and works. This is a suspicion that is only exacerbated in Barth's identification of the "analogy of being" with the Antichrist. Balthasar takes these criticisms very seriously, and, in addressing them, not only has much of relevance to say to the Catholic-Protestant differences, but also has much to say to the Yale-Chicago differences. In short, this study treats primarily Balthasar's dialogue with Luther and Barth, with the hope that this dialogue will shed light on the impasse that seems to have arisen between the so-called "correlation" and "revelocentric" schools of contemporary theology. If, indeed, Christ is the "concrete universal," then we shouldn't have to decide between the two. Part of this proposal, then, is to emphasize the fact that Balthasar refuses to separate Fundamental and Dogmatic theology.
This book examines Balthasar's engagement with Protestantism, primarily in the persons of Martin Luther and Karl Barth, a topic which has not yet been given the attention it deserves. Furthermore, instead of focusing on particular theological issues, such as soteriology or ecclesiology, the book examines the implications of this engagement for Fundamental Theology. . . At the very root of Luther's confrontation with the Catholic Church of the Late Middle Ages, lies his antipathy for Aristotle and for "natural theology." In other words, the Protestant difference has as much to do with its suspicion of the treatment of faith and reason in Catholic thought as it does of the Catholic treatment of faith and works. . . This is a suspicion that is only exacerbated in Barth's identification of the "analogy of being" with the Antichrist. Balthasar takes these criticisms very seriously, and, in addressing them, not only has much of relevance to say to the Catholic-Protestant differences, but also has much to say to the Yale-Chicago differences. In short, this study treats primarily Balthasar's dialogue with Luther and Barth, with the hope that this dialogue will shed light on the impasse that seems to have arisen between the so-called "correlation" and "revelocentric" schools of contemporary theology. If, indeed, Christ is the "concrete universal," then we shouldn't have to decide between the two. Part of this proposal, then, is to emphasize the fact that Balthasar refuses to separate Fundamental and Dogmatic theology.
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