La "Parole de Vie" est pour le chrétien à la fois parole humaine et parole divine : le Christ est vrai Dieu et vrai homme. La théologie s'expose à une constante tension : en effet, elle ne doit sacrifier un des deux aspects au profit de l'autre. Aussi doit-elle accorder une place aux sciences humaines et naturelles sans perdre sa spécificité. Le lieu originel de la théologie serait alors l'Alliance nouvelle et éternelle que Dieu a conclue avec son peuple dans le Christ : toute la réalité humaine y trouve sa place, se dirigeant vers son accomplissement eschatologique. La théologie s'enracine donc dans la spiritualité comme expérience de l'Alliance en même temps qu'elle approfondit la connaissance de celle-ci à travers le mouvement continu d'une pensée qui rend compte du rapport des deux pôles en relation, Dieu et son peuple. Consacrées respectivement au rapport de la spiritualité à la Bible, au dogme, à l'eschatologie, aux lettres et aux sciences, les cinq parties de ce dossier explorent ce mouvement elliptique et prêtent une attention particulière à la problématique interdisciplinaire / For Christians, the "Word of Life " is both human and divine : Christ is true God and true man. Theology experiences a constant tension as it mustn't sacrifice either one of the two aspects : in fact, it has to take into account the contribution of the human and natural sciences without losing its own specificity. The original place of theology would be the new and everlasting covenant, into which God entered with his people in Christ: all human reality finds its due place in it, moving towards its eschatological perfection. Thus theology is rooted in spirituality as the experience of the covenant, of which it deepens the knowledge as a continuous reasoning moving around the two poles that are in constant relation : God and his people. Dedicated to the relationship spirituality has respectively with the Bible, dogma, eschatology, literature and sciences, the five parts of this thesis explore this elliptical movement of theological reasoning and pay special attention to interdisciplinary questions

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I denna uppsats studeras den romersk-katolska teologen Hans Urs von Balthasars teologiska estetik. Mer specifikt utgör uppsatsen en analys av von Balthasars konceptualisering av skönhet, och hur denna förståelse av skönhet kan användas för att teologiskt belysa frågor som berör konst och estetiska uttryck. Detta görs i uppsatsen genom att ställa de teorier om inkarnationen, Kristi gestalt och skönhet som von Balthasar presenterar i bokserien The Glory of the Lord sida vid sida med den engelska konstkritikern Peter Fullers sekulära estetik. Målet med detta är att skapa en dialog mellan Fullers problematisering av modern sekulär estetik och von Balthasars teologiska förståelse av skönhet, uttryck och upplevelse. Båda Fullers sekuläraperspektiv och von Balthasars teologiska ingångspunkt behövs i denna studie, mycket eftersom von Balthasar sällan skrev om de sköna konsterna, vilket Fuller gör. Härigenom blir Fullers kritik av samtida konst och estetik relevant eftersom han skapar ett ramverk som kan nyttjas för att testa om von Balthasars teologiska estetik kan användas för att belysa de frågeställningar Fuller försöker besvara. Det är möjligt att se detta som att Fuller ställer frågorna medan von Balthasar ger ett teologiskt svar. Analysen utgör en rörelse från frågor som berör skönhet och dess grund, via en analys av upplevelsen av skönhet, till ett utforskande av hur von Balthasars teologisk estetik kan läggam grunden för en teologisk förståelse av konstnärliga uttryck. Därmed utgör en större del av uppsatsen en analys av det teoretiska ramverket som, åtminstone spekulativt, kan sägas möjliggöra användningen av von Balthasars teologiska idéer i en estetisk kontext som fokuserarpå konst. Anledningen till detta är enkel, i och med att von Balthasar skrivit så lite om konst behöver de relevanta delarna av hans teologiska estetik lyftas fram och placeras i en ny kontext, härigenom blir Fuller relevant för studien. Eftersom Fuller söker ett sekulärt svar på hur vi bör förstå konst i en ”postkristen” tid lyfter han fram frågor som kan besvaras teologiskt, vilket möjliggör en dialog mellan Fullers problematisering av samtidiga konst och von Balthasars konceptualisering av skönhet. Resultatet av denna dialog är att von Balthasars fokus på skönhetens relationalitet och okontrollerbarhet kan belysa de problem som uppstår när Fuller försöker skapa ett sekulärt estetiskt ramverk förankrat i metafysiska tankegångar. I uppsatsens slutsats presenteras två teoretiska resultat. Det första är en form av kritik av den sekulära estetiken och dess avsaknad av metafysisk grund, vilket tenderar att göra frågan om vad skönhet är till en fråga om individuell eller kollektiv smak. Det andra resultatet är att von Balthasars teologiska estetik bygger på en förståelse av inkarnationen där ”jag-Du”relationalitet spelar en viktig roll. Därmed är det möjligt att argumentera för att samspelet mellan ett ”jag” och ett ”Du” uppvisar potential som teoretisk grund för att utvidga användningen av balthasarisk teologisk estetik. Detta skulle emellertid kräva att von Balthasars teologiska estetik kopplas bort från von Balthasars egna kulturella och estetiska preferenser, detta med anledning av hans konservativa syn på konst försvårar dialogen med kontemporär konst och estetik. Denna separation mellan von Balthasars teologi och smak är dock möjlig på grund av att von Balthasar, åtminstone i bokserien The Glory of the Lord, sällan berör frågan om konst.

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).