Cambridge Companion to Hans urs Von Balthasar, The

The Cambridge Companion to Hans urs Von Balthasar. Edited by Edward T. Oakes, SJ and David Moss. Cambridge and New York: Cambridge University Press, 2004. xviii + 282 pp. $70.00 (cloth); $27.99 (paper).

One of the latest volumes in the Cambridge Companions to Religion, this introduction to Hans Urs von Balthasar extends the high reputation ol this series by providing nineteen brief, clearly written essays exploring the thought and writing of this author. The contributors to this volume comprise a group of (mostly) established scholars of international reputation. Avoiding the common pitfall of many multi-author projects, the contributions to this work are consistently thorough and accessible. The authors identify with Anglican, Methodist, or Roman Catholic institutions; roughly half of the contributors are from the United Kingdom.

After a chapter introducing the book and laying out the broad outlines of Balthasar's life, eight chapters explore his thought on such topics as revelation, Christology, the Trinity, Eucharist, Mary, the saints, and eschatology. While these essays helpfully introduce themes present throughout his writing, students new to Balthasar will particularly appreciate the chapters in part 2, which introduce- the trilogy, his magnum opus. Part 3 details Balthasars engagements with such disciplines as biblical hermeneutics and patristics. The final chapters outline influential conversations that Balthasar enjoyed with fellow theologians Karl Barth and Karl Rainier, as well as the prospects for Balthasar-inspired theology.

One of the virtues of this collection is the range of the authors' estimations of Balthasar. They do not uncritically follow him; when appropriate, they honestly point out lacunae in his work. For example, in her chapter, Corinne Crammer takes on his theology of the sexes and the questionable uses to which it has been put (p. 107). A number of the works other authors raise questions about this same issue in treating their own topics. In other places, writers suggest paradoxes, tensions, and inconsistencies in Balthasar's work. Karen Kilby notices one such tension when she describes Balthasars critique of Karl Ralmer's notion of anonymous Christianity, while also noting Balthasar's strong predilection to hope for universal salvation (p. 261). Moreover, the contributors do not always agree even among themselves on evaluating Balthasar or the merits of one or another feature of his work. For example, Ben Quash and Ed Block, Jr. take different perspectives on the value and role of Balthasar's literary criticism.

All of these features of this introduction reflect the ongoing appraisal of Balthasar's legacy. Indeed, the editors claim that the authors within this companion wish "not so much to inspire as to address the perplexity that seems to be an inherent part of everyone's reaction to Balthasar's thought" (p. 1). Although many are finding in Balthasar a stimulating, fertile, and even beautiful vision of God and the Christian faith, the enduring value and contribution of his work to both the church and the scholarly guild is still being weighed.

The upshot of this is that this volume is able to clarify the topic while also allowing the fissures of Balthasar's life and work to show through, thereby doing justice to him and effectively introducing him to future generations of readers. This is of real value to students. It is certainly not universally true of other introductory works written at this level.

If I had a criticism, it would perhaps concern the select bibliography near the- end. It provides information about Balthasar's major works and several secondary sources, but il beginners and nonspecialists are the intended audience, an annotated bibliography might be more helpful. A more complete listing of secondary sources, perhaps including major essays in journals, could enrich this further. But this is a small quibble about an otherwise superlative volume, which deserves a place on the bookshelf of any serious beginning student of this fascinating, challenging, and debated theologian.

JASON A. FOUT

Selwyn College, University of Cambridge

United Kingdom

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