Made available in DSpace on 2015-04-15T12:50:27Z (GMT). No. of bitstreams: 1 454277.pdf: 885610 bytes, checksum: e0b1993b938cd718ca4c12ff6535bc92 (MD5) Previous issue date: 2014-01-13 / This Master's dissertation, The Church and the Spirit of Truth in Hans Urs von Balthasar, aims to study and present the ecclesiological thought of Balthasar from the pneumatological perspective. Within the immense work of Balthasar, his main ecclesiological and pneumatological writings were selected for this study. At a first moment, the life, works and theological thought of this Swiss author are presented. It reveals that the center of its complex work is in the doctrine of the Trinity and the event Jesus Christ. Thought articulated in an innovative way, with the transcendentals. At a second moment, Balthasar's understanding of the Church is discussed. The Church is then presented from Christ and Mary, as a female person, placed in front of Christ and responding to him. The union of the images of the Church as body of Christ and spouse of Christ contribute to the clarification of this mystery. In them, the Church is understood as communion and mission. More specifically, as mystery of communion of people and missions in Christ, forming his personality. In this mystery, the figures of Mary, Peter and John stand out. Here, Peter personifies the ministry and the institution. Mary is the figure who represents the totality of the Church, with its maternal and espousal mission. At a third moment, the action of the Holy Spirit in this mystery of the Church is analyzed. For Balthasar, the Holy Spirit is fundamentally the Spirit "explainer" of the Truth of the Father − the incarnated Son. Then, in the Church, Son and Spirit act together. Still, the Spirit, which is poured into the Church with water and blood, in the event of Christ's death and resurrection, forces the Church to incarnate itself, testifying that love manifested in the cross. This "incarnating" work of the Spirit of the Church occurs in an objective and subjective way. The objectification of the Spirit takes place in the institutional mediations, as tradition, ministry, scripture and sacraments. The subjective mode of the Spirit acting in the Church is perceived in a special way in prayer, forgiveness and in the testimony of life. Balthasar, in this complex articulation, helps to better understand the joint work of the Trinity in the Church. It also offers a differentiated view of Church, dynamic, personalist, mysterious. / A presente disserta??o de mestrado A Igreja e o Esp?rito da Verdade em Hans Urs von Balthasar, visa estudar e apresentar o pensamento eclesiol?gico de Balthasar sob a ?tica pneumatol?gica. Dentro da imensa obra de Balthasar, selecionou-se para este estudo os seus principais escritos eclesiol?gicos e pneumatol?gicos. Apresenta, num primeiro momento, a vida, obras e o pensamento teol?gico deste autor su??o. Revela que o centro de sua complexa obra est? na doutrina da Trindade e no acontecimento Jesus Cristo. Pensamento articulado de forma inovadora, com os transcendentais. Num segundo momento, discorre-se sobre a compreens?o balthasariana de Igreja. A Igreja ? ent?o apresentada a partir de Cristo e de Maria, como pessoa feminina, colocada de frente a Cristo e respondendo a ele. Contribuem para o esclarecimento deste mist?rio, a uni?o das imagens de Igreja como corpo de Cristo e esposa de Cristo. Nelas, a Igreja compreende-se como comunh?o e miss?o. Mais precisamente, como mist?rio de comunh?o de pessoas e miss?es em Cristo, formando sua pessoalidade. Neste mist?rio, destacam-se as figuras de Maria, Pedro e Jo?o. Aqui, Pedro personifica o minist?rio e a institui??o. Maria ? a figura que representa a totalidade da Igreja, com sua miss?o materna e esponsal. Num terceiro momento, analisa-se a a??o do Esp?rito Santo neste mist?rio da Igreja. Para Balthasar, o Esp?rito Santo ? fundamentalmente o Esp?rito explicador da Verdade do Pai o Filho encarnado. Ent?o, na Igreja, o Esp?rito atua sempre junto ao Filho. Ainda, o Esp?rito derramado na Igreja junto ? ?gua e o sangue no evento da morte e resssurrei??o de Cristo, for?a a Igreja a encarnar-se, testemunhando aquele amor manifestado na cruz. Este trabalho encarnat?rio do Esp?rito na Igreja se d? de modo objetivo e subjetivo. A objetiva??o do Esp?rito ocorre nas media??es institucionais, como tradi??o, minist?rio, escritura e sacramentos. O modo subjetivo do Esp?rito atuar na Igreja, ? percebido de maneira especial na ora??o, no perd?o e no testemunho de vida. Balthasar, nesta complexa articula??o, faz compreender melhor o trabalho conjunto da Trindade na Igreja. Oferece tamb?m uma vis?o diferenciada de Igreja, din?mica, personalista, mist?rica.

'Do not be conformed to this world, but be transformed by the renewing of your minds.' [Rom 12:2] Hans Urs von Balthasar and Eberhard Jungel are profound and imaginative thinkers who unreservedly ground their theologies in revelation as God�s self-disclosure. This thesis asks what resources such revelation-centred authors, from different traditions, may contribute to a theological understanding of the human imagination. Although theology has often been more interested in the constructive capacities of the imagination, it is the responsive quality of the imagination that is of particular interest to this thesis. Can the imagination contribute to a theological understanding which comprehends the action and speech of God as antecedent to human response? This thesis examines the epistemological issues that are related both to the imagination and to revelation as the self-communication and self-interpretation of God. The imagination is conceived of as essential to perception and understanding; it allows for both recognition and re-cognition. Through the imagination we can rethink the patterns or paradigms that shape our lives. The renewing of the mind can be said to involve the imagination. However, spiritual transformation requires more than a notion of the imagination as a spontaneous mental act which determines its own content. Balthasar and Jungel, while thinking in lively and narrative ways, are constrained by divine self-disclosure. God�s self-revelation provides the content of the paradigm or pattern by which the Christian believer is to live. The imagination can be said to act as the context or locus of revelation. This thesis demonstrates that the three days of Easter are central to Balthasar�s and Jungel�s respective understandings of God. For Balthasar and Jungel, the triduum mortis is where the self-revelation of God is most apparent; it is here that God is understood to be self-giving love as Father, Son, and Holy Spirit. While quite distinct in their approaches, both authors work within trinitarian, and therefore relational, frameworks. This thesis traces the motifs that not only express their understandings of the paschal mystery in relational terms but also ground their respective understandings of renewed existence; for Balthasar, the motifs of mission and kenosis, and for Jungel, those of identification and justification. For both Balthasar and Jungel, the events of the triduum mortis can be said to provide the content of, and act as a boundary to, our conception of God. Nonetheless, it is proposed that, within their respective understandings of divine prevenience, Balthasar and Jungel leave room for the exercise of the imagination. God is mystery; God is not a fixed or completed concept.

'Do not be conformed to this world, but be transformed by the renewing of your minds.' [Rom 12:2] Hans Urs von Balthasar and Eberhard Jungel are profound and imaginative thinkers who unreservedly ground their theologies in revelation as God�s self-disclosure. This thesis asks what resources such revelation-centred authors, from different traditions, may contribute to a theological understanding of the human imagination. Although theology has often been more interested in the constructive capacities of the imagination, it is the responsive quality of the imagination that is of particular interest to this thesis. Can the imagination contribute to a theological understanding which comprehends the action and speech of God as antecedent to human response? This thesis examines the epistemological issues that are related both to the imagination and to revelation as the self-communication and self-interpretation of God. The imagination is conceived of as essential to perception and understanding; it allows for both recognition and re-cognition. Through the imagination we can rethink the patterns or paradigms that shape our lives. The renewing of the mind can be said to involve the imagination. However, spiritual transformation requires more than a notion of the imagination as a spontaneous mental act which determines its own content. Balthasar and Jungel, while thinking in lively and narrative ways, are constrained by divine self-disclosure. God�s self-revelation provides the content of the paradigm or pattern by which the Christian believer is to live. The imagination can be said to act as the context or locus of revelation. This thesis demonstrates that the three days of Easter are central to Balthasar�s and Jungel�s respective understandings of God. For Balthasar and Jungel, the triduum mortis is where the self-revelation of God is most apparent; it is here that God is understood to be self-giving love as Father, Son, and Holy Spirit. While quite distinct in their approaches, both authors work within trinitarian, and therefore relational, frameworks. This thesis traces the motifs that not only express their understandings of the paschal mystery in relational terms but also ground their respective understandings of renewed existence; for Balthasar, the motifs of mission and kenosis, and for Jungel, those of identification and justification. For both Balthasar and Jungel, the events of the triduum mortis can be said to provide the content of, and act as a boundary to, our conception of God. Nonetheless, it is proposed that, within their respective understandings of divine prevenience, Balthasar and Jungel leave room for the exercise of the imagination. God is mystery; God is not a fixed or completed concept.

Zugl.: Rom, Pontificia Univ. Gregoriana, Diss., 2004

Thesis (M.A.)--Trinity Evangelical Divinity School, 2007. / Includes bibliographical references (leaves 76-78).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2007. / Includes bibliographical references (leaves 76-78).

Denna uppsats definieras tydligt av sin undertitel, En komparativ studie av den moderna universalismen hos Hans Urs von Balthasar och David Bentley Hart.. Den utgör just en jämförelse mellan de universalistiska argumenten hos dessa två tänkare. Det angivna syftet är att klarlägga vad som teologiskt kan ligga till grund för ett universalistiskt synsätt på eskatologin, samt att evaluera dessa i relation till varandra, till kristen ortodoxi samt deras retoriska koherens. Frågan om vad som sker med människan efter döden och då framförallt vad som sker med dem som står utanför den egna religiösa traditionen har alltid varit en känslig fråga. Den har blivit så alltmer i modern tid där ett alltmer mångfacetterat samhälle innebär att en gemensam religiös tillhörighet inte kan förutsättas. Detta har i sin tur lett till ett ökat intresse för den kristna universalismen. Tanken om att alla i slutändan oavsett tro och gärningar i livet blir frälsta. Och då specifikt genom det kristnafrälsningsekonomiska narrativet. Det har därför varit av intresse att i denna uppsats undersöka vad som kan ligga till grund för ett sådant ställningstagande, och huruvida dessa argument kan kombineras med den rådande majoritetstolkningen i frågan. Det grundläggande perspektiv som förfäktas av både Balthasar och Hart är att det i såväl Bibeln som i den kristna traditionen finns en till synes omöjlig syntes mellan en Gud som är god, en Gud som dömer åtminstone vissa människor till ett evigt helvete. Balthasars tes är att människan trots detta inte bara kan utan bör känna ett hopp för att alla människor i slutändan blir frälsta. Att det är möjligt att känna hopp för att ingen döms till ett evigt helvete. Harts tes är mer konträr och gör snarare gällande att syntesen som sådan är omöjlig eftersom den är inkorrekt i sak. Hart argumenterar därför istället för en radikal omtolkning av kristna eskatologiska läror. Uppsatsen har därför dels klarlagt dessa tänkares respektive argumentation, kontrasterat dem medvarandra, och evaluerat dem utifrån ett antal kriterier. Fokus har lagts framförallt på deras kompatibilitet med den historiska såväl som nutida majoritetstolkningen av det eviga helvetet. Frågan om den dubbla utgången i allmänhet har också avhandlats. Därmed har i förlängningen hur representativt ett sådant synsätt kan sägas vara för kristendomen som religiös tradition i relation och dialog med andra traditioner också belysts. Slutsatsen blir att skillnaden utmynnar i två säregna påståenden. Utifrån en undersökning grundad i uppsatsens problemformulering framgår att Balthasars argument är potentiellt förenligt med kristen majoritetstolkning. Hoppet för universellfrälsning är det centrala, inte det faktiska utfallet. Hart menar att det eviga helvetet är teologiskt omöjligt utifrån Guds självuppenbarelse. Hart lyckas dock inte på ett övertygande sätt belägga denna tes i det att han inte lyckas vederlägga de infernalistiska argumenten.

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