A theology on one's knees
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Hans Urs von Balthasar, a theology on one's knees
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www.christendom-awake.org/pages/anichols/.../introduction.ht...
... Fr
Aidan Nichols of the great theological trilogy of Hans Urs Von
Balthasar. ... betende Theologie, 'theology on one's knees', as well as
confidence in the ...
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Urs von Balthasar. Ben
Quash ... Von Balthasar is therefore a theologian both of astonishing com- ... can only do theology properly 'on one's knees', he argued.
www.catholicpreaching.com/theology-on-ones-knees-the-anch...
5 Oct 2007 – Theology on
One's Knees, The Anchor, October 5, 2007 ... “theologians on our knees,” to use the celebrated image
of Hans Urs von Balthasar.
payingattentiontothesky.com/2010/04/.../the-habit-of-theology...
12 Apr 2010 – The
conceptualization of the theological (and other) virtues is one of .....“theology on one's knees.” [Hans. Urs. von Balthasar, “Theology and ...
www.oswaldsobrino.com/.../kneeling-theology-of-hans-urs-vo...
3 Oct 2003 – 124 note 35,
quoting Hans Urs von Balthasar, Prayer, tr. ... With Balthasar, you wait on your knees to hear the word of God; with the
revisionists ...
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Often, when one hears the name Hans Urs von Balthasar in theological circles, two .....the
scripture, on one's knees, prostrate,
in the conviction that the written ...
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theology. For there
are many species of theology. Hans Urs von Balthasar argued that knowledge of God should properly be approached 'on one's knees'.
scienceandbelief.org/tag/hans-urs-von-balthasar/
21 Jun 2012 – Posts
about Hans Urs von Balthasar written by Ruth Bancewicz. ...extended posts sums
up my recent
work on beauty in science and theology, ... but they should also spend time on their knees – perhaps both mentally and ...
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Pattern of redemption: the theology of Hans Urs
von Balthasar ... mother, even in being other than his
mother, therefore all being is one,- 2) that that love is
good, ...
Hans Urs von Balthasar and the Dramatic Structure of Truth
Hans Urs
von Balthasar (1905Ã1988) was one of the most
prolific and influential theologians of the twentieth century. This book, the
first English-language study of Balthasar, seeks to show the fruitfulness of
his thought by drawing out its philosophical implications for the question of
truth. D. C. Schindler argues that a "dramatic" approach, shaping
both the form and content of philosophy, enables a new conception of being, of
human consciousness, and of their coming together to satisfy both traditional
concerns about unity and postmodern calls for difference-while avoiding the
pitfalls of a one-sided emphasis on either.
Responses:
I'm
grateful for theologians such as Fr. Nichols. God knows how much we need men
and women in the Church who can speak God's Truth, lovingly. I'm sorry that Fr.
Nichols did not speak a bit more about the great women Doctors of the Church:
St. Teresa of Avila, St. Catherine of Siena, and St. Therese of Lisieux. I
especially liked the conclusion to the first article:
Ideally,
The Theologian Should Be A Saint
In order
to preserve this sense of the unity of God’s approach to us through a medley of
discrete facts and truths, the theologian must always be concerned to develop
his or her own personal relationship with the Christian Absolute found in all
these particulars: the God of Jesus Christ. And this brings us back in
conclusion to the idea that to see the theological habit at work, we should
look to its highest practitioners, the Doctors of the Church. The final aspect
of that habit, which needs highlighting, is the quality of the intersubjective
friendship between a theologian and the Lord. Ideally, the theologian should be
a saint; at any rate, all theology should be what the Swiss theologian Hans Urs
von Baithasar called die betende theologie or La théologie à genoux: “theology
on one’s knees.” [Hans. Urs. von Balthasar, “Theology and Sanctity,” in Word and
Redemption. Essays in Theology 2 (English trans., New York: 1965) 49-86]
Although the personal
relationship of the theologian with God is a reality wider than prayer, since
it necessarily involves the entire Christian life, nevertheless prayer is its
conscious heart. The fourth-century desert Father Evagrius of Pontus had a
saying, “If you pray, you are a theologian.”[ Evagrius, On Prayer 60. See I.
Hausherr, Les Leçons d’un contemplatif (Paris: 1960).] The saying has been,
perhaps, a little overexposed and not a little misunderstood. The term
“theologian” here carries a somewhat specialized meaning. It really means
someone who contemplates God as the Trinity. But at least we can echo Evagrius
and say, “If you do not pray then you are not a, theologian.” It is a necessary
(though not a sufficient) condition for becoming a theologian (in the
non-Evagrian sense) that one has some kind of prayerful quality to one’s life
and thought. How we should understand this is a delicate business. Clearly, it
is not the case that if we flop down in a church for half an hour a day we
shall emerge from the pew reborn as a latter-day Duns Scotus. But continued
exposure to God and a God-centered vision of reality brings a greater quality
of intuitive ability when it comes to theological judgment. In other words, if
two people who differ on some aspect of theology share a comparable theological
culture, but one prays and the other has stopped praying, it is the one who
still prays that we should be well advised to follow.[ J. Leclerq, Theology and
Prayer (English trans., St. Meinrad, md.: 1963).]
THE PAROUSIAN WEBLOG
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THURSDAY, NOVEMBER 01, 2007
"You
need interior life and doctrinal formation. Be demanding on yourself! As a
Christian man or woman, you have to be the salt of the earth and the light of
the world, for you are obliged to give good example with holy shamelessness.
The charity of Christ should compel you. Feeling and knowing yourself to be
another Christ from the moment you told him that you would follow him, you must
not separate yourself from your equals - your relatives, friends and colleagues
- any more than you would separate salt from the food it is seasoning. Your
interior life and your formation include the piety and the principles a child
of God must have in order to give flavour to everything by his active presence
there. Ask the Lord that you may always be that good seasoning in the lives of
others." ~ Saint Josemaría Escriva, The Forge,
450
Truth
is not something merely recited, and love is not a fleeting feeling expressed
by the overwhelmed amorous. Love is a choice which requires constant
reaffirmation; likewise, it is a choice for all of us who still gaze through
the glass darkly to gather our ability to focus so that we may live a life
conformed to the truth of Christ's love. To avoid hypocrisy and bear the real
fruitfulness of the life of grace, the interior life must be cultivated rather
than the exterior presentation of love or truth.
To
see the unity of truth and love is a work of grace. A mere exterior
presentation will ultimately divide the two. One may err with a presentation
built on a faulty concept of love that ignores truth, but I imagine the person
who has thought the matter out this far would be more apt to succumb to an
intellectual pride. His or her presentation of truth would be built on ego, or
worse, self-righteousness, which may be read by sinners quite rightfully as a
lack of humility or an anger against their person. Such anger is never holy
anger.
But
development of the interior life is the development of full communion with
Christ and conformity to his image. It allows us to become "another
Christ" to those we come in contact with. Likewise, doctrinal formation
allows us to more freely live as Christ lived. It is right thinking which
begets right action, orthodoxy begetting orthopraxy. It is for this reason that
many spiritual directors urge people to pray the catechism.
We
cannot speak what we do not know, and our knowing is ultimately of the Person
of Christ. For this reason, the theologian Hans Urs von Balthasar urged
Catholic thinkers to develop la théologie a genoux, a theology on
one's knees. A prayerful life dedicated to the study of God's truth has its
place in every Catholic's life, be it in the halls of the Vatican by clergy, an
ivory tower office of a professor, or some rural adoration chapel in South
Louisiana by a layman keeping watch by night. It is a necessity for all who
would practice the new evangelization.
Does
this mean that we hold our tongues until we learn enough? No. We will never
learn enough and Christ has called us to reach those near us. We must speak,
but with humility. Does this mean we cave to cliché and not talk the talk until
we walk the walk? No. Such is a concern about exterior presentation rather than
a genuine love for the souls of others who need the same grace offered to
sinners like us. Again, we speak the truth in love, but with the humility to
acknowledge our own frailty. And with dilligence, we seek interior growth
knowing any good thing we may do must be rooted in Christ's deep work in us.
"The charity of Christ should compel you."
The
motto of the Parousians is Veritas in Caritate. Humilitas in
Excellentia. Pray for us as we pursue a life of truth in love and humility
in excellence. If it happens, be certain, it will have to be a work of grace.
Posted
by Thomas Tobias D'Anna
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