Hans Urs von Balthasar quotes:

Whoever removes the Cross and its interpretation by the New Testament from the center, in order to replace it, for example, with the social commitment of Jesus to the oppressed as a new center, no longer stands in continuity with the apostolic faith.

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.

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.

But the issue is not only life and death but our existence before God and our being judged by him. All of us were sinners before him and worthy of condemnation.

The Christian response is contained in these two fundamental dogmas: that of the Trinity and that of the Incarnation. In the trinitarian dogma God is one, good, true, and beautiful because he is essentially Love, and Love supposes the one, the other, and their unity.

St. Paul would say to the philosophers that God created man so that he would seek the Divine, try to attain the Divine. That is why all pre-Christian philosophy is theological at its summit.

It is, finally, a word is untimely in three different senses, and bearing it as one's treasure will not win one anyone's favours; one rather risks finding oneself outside everyone's camp... Beauty is the word that shall be our first.

Without a doubt, at the center of the New Testament there stands the Cross, which receives its interpretation from the Resurrection.

Beauty is the disinterested one, without which the ancient world refused to understand itself, a word which both imperceptibly and yet unmistakably has bid farewell to our new world, a world of interests, leaving it to its own avarice and sadness.

The inner reality of love can be recognized only by love.

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

But the saints are never the kind of killjoy spinster aunts who go in for faultfinding and lack all sense of humor. (Nor should the Karl Barth who so loved and understood Mozart be regarded as such.)For humor is a mysterious but unmistakable charism inseparable from Catholic faith, and neither the "progressives" nor the "integralists" seem to possess it - the latter even less than the former.

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.

The Passion narratives are the first pieces of the Gospels that were composed as a unity.

Even if a unity of faith is not possible, a unity of love is.

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

To be sure, the response of faith to revelation, which God grants to the creature he chooses and moves with his love, occurs in such a way that it is truly the creature that provides the response, with its own nature and its natural powers of love.

Not longer loved or fostered by religion, beauty is lifted from its face as a mask, and its absence exposes features on that face which threaten to become incomprehensible to man.

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.

Love alone is credible.

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.

If one does away with the fact of the Resurrection, one also does away with the Cross, for both stand and fall together, and one would then have to find a new center for the whole message of the gospel.

It is to the Cross that the Christian is challenged to follow his Master: no path of redemption can make a detour around it.

The Passion narratives are the first pieces of the Gospels that were composed as a unity."

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.

There will never be beings unloved by God, since God is absolute love.

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.

No one should think he can quickly dispose of questions posed here offhandedly. It was precisely because writers were in the habit during the time of the Reformation of theologizing with a hammer that the split in the Church became irreparable. And to work at overcoming this split means much effort. Only the patient need apply.

The One, the Good, the True, and the Beautiful, these are what we call the transcendental attributes of Being, because they surpass all the limits of essences and are coextensive with Being."

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

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 One, the Good, the True, and the Beautiful, these are what we call the transcendental attributes of Being, because they surpass all the limits of essences and are coextensive with Being.

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 Church does not dispense the sacrament of baptism in order to acquire for herself an increase in membership but in order to consecrate a human being to God and to communicate to that person the divine gift of birth from God.

Only the Christian religion, which in its essence is communicated by the eternal child of God, keeps alive in its believers the lifelong awareness of their being children, and therefore of having to ask and give thanks for things.

In Christ, for the first time, we see that in God himself there exists--within his inseparable unity--the distinction between the Father who gives and the Gift which is given (the Son), but only in the unity of the Holy Spirit.

What the Father gives is the capacity to be a self, freedom, and thus autonomy, but an autonomy which can be understood only as a surrender of self to the other.

It would be unjust toward children to introduce them to Christian teaching and existence only as little pagans and catechumens, in order to leave it up to them to choose the Faith on their own responsibility at a point in time difficult to determine.

Above all we must not wish to cling to our suffering. Suffering surely deepens us and enhances our person, but we must not desire to become a deeper self than God wills. To suffer no longer can be a beautiful, perhaps the ultimate sacrifice.

Everything in Irenaeus is bathed in a warm and radiant joy, a wise and majestic gentleness. His words of struggle are hard as iron and crystal clear, ... so penetrating that they cannot fail to enlighten the unbiased observer.

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.

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.

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

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

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.

Every experience of beauty points to [eternity].

Faith means the fundamental response to the love that has offered itself up for me. It thus becomes clear that faith is ordered primarily to the inconceivability of God's love, which surpasses us and anticipates us. Love alone is credible; nothing else can be believed, and nothing else ought to be believed. This is the achievement, the 'work' of faith: to recognize this absolute prius, which nothing else can surpass; to believe that there is such a thing as love, absolute love, and that there is nothing higher or greater than it.

Hell is to be contemplated strictly as a matter which concerns me alone. As part of the spiritual life it belongs behind the 'closed door' of my own room. From the standpoint of living faith, I cannot fundamentally believe in anyone's damnation but my own; as far as my neighbor is concerned, the light of resurrection can never be so obscured that I would be allowed or obliged to stop hoping for him.

Hence the importance of patience in the New Testament, which becomes the basic constituent of Christianity, more central even than humility: the power to wait, to persevere, to hold out, to endure to the end, not to transcend one's own limitations, not to force issues by playing the hero or the titan, but to practice the virtue that lies beyond heroism, the meekness of the Lamb which is led.

Her (Mary's) Son first had to be the Child of the Father in order then to become man and be capable of taking up on his shoulders the burden of a guilty world.

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

One can understand nothing of Christ without the mystery of the Trinity, nothing of the Church without faith in the divinity and humanity of Christ, nothing of the sacraments without the bridal mystery between Christian life without Christian faith. Thus, the present sermons revolve around the same center--the inexhaustible mystery of the one indivisible faith.

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.

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

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.

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

We are not only interested in those aspects of the mystery of the Roman Catholic Church which set her apart from the other Christian communities, but also to show how often they are central beliefs by describing what is specifically Catholic in such a way that the partner in dialogue can see, even from his own standpoint, the inner consistency.

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. We can be sure that whoever sneers at her name as if she were the ornament of a bourgeois past -- whether he admits it or not -- can no longer pray and soon will no longer be able to love.

When you say Yes to God unconditionally, you have no idea how far this Yes is going to take you. Certainly farther than you can guess and calculate beforehand... but just how far and in what form? At the same time, this Yes is the sole, non-negotiable prerequisite of all Christian understanding, of all theology and ecclesial wisdom.

Wonder-the enthusiastic ardor for the sublimity of being, for its worthiness to be an object of knowledge-promises to become the point of departure for genuine insight only where it has reached the stage in which the subject, overwhelmed by the object, has, as it were, fused into a single point or into nothing... like the movement of hope and love toward God, which is genuine and selfless only where it has assumed the attitude of pure worship of God for his own sake.