No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of T. Clark, 1982 Originally published under the title Herrlichkeit: Eine theologische Ästhetik, I: Schau der Gestalt by Johannes Verlag, Einsiedeln, 1961, second edition 1967.
Clark Limited, 1982, in association with Ignatius Press, San Francisco, U.S.A.
NEW YORK First published in Great Britain by T. Theology: The New Covenant Also: THEO-DRAMA THEOLOGIC THE GLORY OF THE LORD A THEOLOGICAL AESTHETICS BY HANS URS VON BALTHASAR VOLUME I: SEEING THE FORM Translated by Erasmo Leiva-Merikakis Edited by Joseph Fessio S.J. The Realm of Metaphysics in the Modern Age 6. Studies in Theological Style: Lay Styles 4. Studies in Theological Style: Clerical Styles 3. The secret path of the saints is never denied to one who is really willing to follow it.THE GLORY OF THE LORD Hans Urs von Balthasar THE GLORY OF THE LORD: A THEOLOGICAL AESTHETICS By Hans Urs von Balthasar VOLUMES OF THE COMPLETE WORK Edited by Joseph Fessio, S.J., and John Riches 1. “Even so truly a ‘church of the people’ as the Catholic Church does not abolish genuine esotericism. “Nevertheless, even such a historical reminder cannot go beyond a theoretical and practical call to the constant vigilance required to keep the transcendental beauty of revelation from slipping back into equality with an inner-worldly natural beauty.” ( ) This is why, when we approach God’s revelation with the category of the beautiful, we quite spontaneously bring this category with us in its this-worldly form.” ( Pages 36–37) The beautiful brings with it a self-evidence that en-lightens without mediation. “But all those who have been once affected inwardly by the worldly beauty of either nature, or of a person’s life, or of art, will surely not insist that they have no genuine idea of what beauty is. “pave the way to our actual concern, which is the confrontation of beauty and revelation in dogmatic theology” ( ) “The primal form is not a form among others, but a form which is identical with existence, a form beyond ‘open’ and ‘closed’, beyond ‘I’ and ‘Thou’ (since it, and it alone, encompasses both), a form which is even beyond autonomy and heteronomy since it unites God and man in an unimaginable intimacy.” ( )
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