88 Hans Urs von Balthasar Quotes on Catholicism, Seeing the Form and Catholicism - Quotes.pub

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We dwell in the place in which we are not traveling but are at home. The landscape of God’s self-revelation in Jesus Christ is our home. It is a landscape that we are never finished exploring, for new prospects are always emerging. Nevertheless, it is familiar to us and becomes all the more familiar the longer we reside there.

Faith’s table is always laid, whether the invited guest sits down or stays away with a thousand excuses and pretexts.

There is much in Christianity which can be subjected to exact analysis. But the ultimate things are shrouded in the silent mysteries of God.

Every kind of integralism, open or disguised, is contrary in principle to true catholicity, which can win to itself and comprise all things only if it delivers itself up and dies like the seed to rise again.

The Word, then, came into the world – came to what was his, but those who were his did not receive him. He beamed into the gloom, but the darkness turned away. Thus had love’s revelation to choose a struggle of life and death. God came into the world, but a bristling barrier of spears and shields was his welcome. His grace began to trickle, but the world made itself supple and impenetrable, and the drops fell to the ground.

The first attempt at a response: there must have been a fall, a decline, and the road to salvation can only be the return of the sensible finite into the intelligible infinite.

Firsts Quotes

No fighter is more divine than one who can achieve victory through defeat. In the instant when he receives the deadly wound, his opponent falls to the ground, himself struck a final blow. For he strikes love and is thus himself struck by love. And by letting itself be struck, love proves what had to be proven: that it is indeed love.

When everything is blocked off,′ I was told by a dear friend who lives in Erfurt, “one must try to live in the interstices.′ Apparently, the Christians of the Apocalypse, though they did not bear the sign of the beast, had discovered or created such spaces. From islands like these, true culture, Christian culture, may spread across the earth. Many people are athirst for it.

Christian obedience, by its very nature, has a heroic character.

It is impossible to contemplate the word without the serious intention of doing justice to it in practical behavior. It demands love for God and our neighbor, and does so with such immediacy and unmistakable urgency that it is pointless even to pause before this demand unless we are willing to respond.

The Spirit of holiness and love is also the Spirit of wisdom and knowledge about love; and they are in fact one and the same Spirit: “Truth and love are inseparable wings – for truth cannot fly without love – and love cannot hover without truth.

Perfection lies in fullness of journey. For this reason, never think you have arrived. Forget what lies behind you, reach out for what lies before you. Through the very change in which you lose what you have snatched up you will at last be transformed into what you crave for with such longing.

The first thing the Cross does is cross out the world’s word by a Wholly-Other Word, a Word that the world does not want to hear at any price. For the world wants to live and rise again before it dies, while the love of Christ wants to die in order to rise again in the form of God on the other side of death, indeed, IN death.

Only in Christ are all things in communion. He is the point of convergence of all hearts and beings and therefore the bridge and the shortest way from each to each.

A truth that is merely handed on, without being thought anew from its very foundations, has lost its vital power.

If God wishes to reveal the love that he harbors for the world, this love has to be something that the world can recognize, in spite of, or in fact in, its being wholly other.

Every mystery of life has its origin in the heart.

To be a child means to owe one’s existence to another, and even in our adult life we never quite reach the point where we no longer have to give thanks for being the person we are.

The work with which we embark on this first volume of a series of theological studies is a work with which the philosophical person does not begin, but rather concludes.

Firsts Quotes

There is a moment when the interior light of the “eyes of faith” becomes one with the exterior light that shines from Christ, and this occurs because man’s thirst, as he strives and seeks after God, is quenched as he finds repose in the revealed form of the Son.

Prior to an individual’s encounter with the love of God at a particular time in history, however, there has to be another, more fundamental and archetypal encounter, which belongs to the conditions of possibility of the appearance of divine love to man.

Thus it is necessary to commence from an inescapable duality: the finite is not the infinite.

God defines himself as “I am who I am”, which also means: My being is such that I shall always be present in every moment of becoming.

The saints are never the kind of killjoy spinster aunts who go in for faultfinding and lack all sense of humor.

The Holy Spirit knows what a particular age’s most pressing need is far better than men with their programs.

We no longer dare to believe in beauty and we make of it a mere appearance in order the more easily to dispose of it.

Our situation today shows that beauty demands for itself at least as much courage and decision as do truth and goodness, and she will not allow herself to be separated and banned from her two sisters without taking them along with herself in an act of mysterious vengeance.

Lovers are the ones who know most about God; the theologian must listen to them.

Consequently, Christian meditation is entirely trinitarian and at the same time entirely human. In order to find God, no one need reject being human personally or socially, but in order to find God all must see the world and themselves in the Holy Spirit as they are in God’s sight.

The greatest tragedy in the history of Christianity was neither the Crusades nor the Reformation nor the Inquisition, but rather the split that opened up between theology and spirituality at the end of the Middle Ages.

Without Easter, Good Friday would have no meaning. Without Easter, there would be no hope that suffering and abandonment might be tolerable. But with Easter, a way out becomes visible for human sorrows, an absolute future: more than a hope, a divine expectation.

Being disguised under the disfigurement of an ugly crucifixion and death, the Christ upon the cross is paradoxically the clearest revelation of who God is.

What you are is God’s gift to you, what you become is your gift to God.

The full Christian experience, however, is not an individual experience which may be isolated from all else; it is, unconditionally, an experience within the context of the Church. It is 'a personal history which is imbedded in the greater history of the Church - a spiritual becoming which is incarnate and is lived within the Church's own process of becoming. It is the effort to develop what has been given, to discover what is hidden, the effort to attain to oneself by attaining, though the Church and within her, to the mystery of Christ, the Saviour'.

Christian experience Quotes Church Quotes

Philosophy can speak of the Cross in many tongues; when it is not the ‘Word of the Cross’ (1 Corinthians 1, 18), issuing from faith in Jesus Christ, it knows either too much or too little. Too much: because it makes bold with words and concepts at a point where the Word of God is silent, suffers and dies, in order to reveal what no philosophy can know, except through faith, namely, God’s ever greater Trinitarian love; and in order, also, to vanquish what no philosophy can make an end of, human dying so that the human totality may be restored in God. Too little, because philosophy does not measure that abyss into which the Word sinks down, and, having no inkling of it, closes the hiatus, or deliberately festoons the appalling thing with garlands: The Cross is thick bestrewn with roses: who has joined roses to the Cross?37 in place of Jerome’s ‘naked, to follow the Naked One’. Either philosophy misconceives man, failing, in Gnostic or Platonic guise, to take with full seriousness his earthly existence, settling him elsewhere, in heaven, in the pure realm of spirit, or sacrificing his unique personality to nature or evolution. Or, alternatively, philosophy forms man so exactly in God’s image and likeness that God descends to man’s image and likeness, since man in his suffering and overcoming of suffering shows himself God’s superior. Here God only fulfils himself and manages to satisfy his own desires by divesting himself of his essence and becoming man, in order, as man, ‘divinely’ to suffer and to die. If philosophy is not willing to content itself with, either, speaking abstractly of being, or with thinking, concretely of the earthly and worldly (and no further), then it must at once empty itself in order to ‘know nothing . . . except Jesus Christ and him crucified’ (I Corinthians 2, 2). Then it may, starting out from this source, go on to ‘impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification’ (ibid., 2, 7). This proclamation, however, rises up over a deeper silence and a darker abyss than pure philosophy can know.

Mysterium Paschale Quotes

Porque nadie puede caminar simultáneamente en todas las direcciones del amor otorgado a los santos: mientras uno investiga la altura, otro se sumerge en la profundidad y un tercero explora la anchura. Nadie puede elevarse por sí solo hasta la posición del Espíritu, del Hijo, del Padre: sólo la Iglesia como totalidad es la esposa de Cristo, y ello únicamente en la medida en que es el recipiente moldeado por Él para acoger su plenitud.

¿Nos conoce Jesús? ¿Lo conocemos? Quotes

the Church and her exegesis of revelation progress through the ever-changing periods of world history. New aspects emerge, while others wane; efforts are made to compensate for one-sided emphases, but not rarely they are simply replaced with the opposite extremes. Today too, then, it is a duty to restate the principles in a new and timely way—while being as measured as possible—and in so doing to retrieve what is of permanent value.

Mary: The Church at the Source Quotes

In this sense, the methodological form that comes into play here is ultimately quite simple: Scripture is interpreted by Scripture. Scripture interprets itself. Attentive listening to Scripture’s own internal self-interpretation is very characteristic of Redemptoris Mater.

Mary: The Church at the Source Quotes

In Mary this petition has been granted: she is, as it were, the open vessel of longing, in which life becomes prayer and prayer becomes life. Saint John wonderfully conveys this process by never mentioning Mary’s name in his Gospel. She no longer has any name except “the Mother of Jesus”.1 It is as if she had handed over her personal dimension, in order now to be solely at his disposal, and precisely thereby had become a person.

Mary: The Church at the Source Quotes

A quien se le ha dicho: «Vete y no peques más» (Jn 8, 11), es preciso acompañarle hasta que se encuentra suficientemente fortalecido en su libertad.

¿Nos conoce Jesús? ¿Lo conocemos? Quotes

El creyente vive desde la resurrección (a la que fundamentalmente le ha conducido el bautismo) mirando a la cruz, pero vive también desde un estado de crucifixión cotidiana con la mirada puesta en la resurrección.

¿Nos conoce Jesús? ¿Lo conocemos? Quotes

Del mismo modo que no podemos «comprender» una melodía hasta que no se extingue su última nota, y juntándolas todas reconstruimos en nuestra memoria su unidad original, así tampoco podemos comprender el acontecimiento de Cristo en su totalidad más que mirándolo desde la resurrección.

¿Nos conoce Jesús? ¿Lo conocemos? Quotes

the words, actions and sufferings of Jesus form an aesthetic unity, held together by the ‘style’ of unconditional love.

Mysterium Paschale Quotes

There is a staggering perversity in all the human categories that are applied to the God-man; for if we could speak in a completely human way about Christ we would have to say that the words “My God, my God, why have you forsaken me?” show a want of patience and a want of truth. Only if God says it, can it be true, i.e., even if the God-man says it. And since it is true, it is also truly the climax of pain. The relationship to God is evidently such a tremendous weight of blessedness that, once I have laid hold of it, it is absolute in the most absolute sense; by contrast, the worldly notion that my enemies are to be excluded from it would actually diminish this blessedness. The

Theo-Drama: Theological Dramatic Theory Quotes Vol. 5: The Last Act Quotes

The Hegelian babble about the real being the true is therefore the same kind of confusion as when people assume that the words and actions of a poet’s dramatic characters are the poet’s own. We must, however, hold fast to the belief that when God—so to speak—decides to write a play, he does not do it simply in order to pass the time, as the pagans thought. No, no: indeed, the utterly serious point here is that loving and being loved is God’s passion. It is almost—infinite love!—as if he is bound to this passion, almost as if it were a weakness on his part; whereas in fact it is his strength, his almighty love: and in that respect his love is subject to no alteration of any kind. There

Theo-Drama: Theological Dramatic Theory Quotes Vol. 5: The Last Act Quotes

The person who prays and who wants to gain a deeper understanding of the word he desires to worship (in order to be more single-mindedly at the word’s disposal) will select with great care basic works for his studies which will observe the so-called exactitude of scholarship without losing sight of the most important exactitude, namely, the ordering of all thought toward prayer.

Study Quotes / Prayer Quotes Word of god Quotes Worship Quotes

«Desde un principio se contiene en la revelación la respuesta a cualquier pregunta que pueda preocupar al creyente». Así puede resonar (en 16, 23) la panorámica del final de los tiempos: «En aquel día no me preguntaréis ya nada».

¿Nos conoce Jesús? ¿Lo conocemos? Quotes

Dios no se enfrenta sólo a lo antidivino desde fuera o desde arriba, sino que se da la situación inaudita de que se expone a su fascinación para pinchar desde dentro el deslumbrante globo de colores. O por mejor decir, utilizando el símbolo de Jonás, para matar desde dentro al monstruo devorador.

¿Nos conoce Jesús? ¿Lo conocemos? Quotes

God is not, in the first place, ‘absolute power’, but ‘absolute love’,

Mysterium Paschale Quotes

his view of perceiving God in Christ with the notion of looking at a painting and seeing what the artist has been doing in it.27 In Christian faith, the captivating force (the ‘subjective evidence’) of the artwork which is Christ takes hold of our imaginative powers; we enter into the ‘painterly world’ which this discloses and, entranced by what we see, come to contemplate the glory of sovereign love of God in Christ (the ‘objective evidence’) as manifested in the concrete events of his life, death and resurrection.28 So entering his glory, we become absorbed by it, but this very absorption sends us out into the world in sacrificial love like that of Jesus. This is

Mysterium Paschale Quotes

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