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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. SEEING THE FORM

2. STUDIES IN THEOLOGICAL STYLE: CLERICAL STYLES

3. STUDIES IN THEOLOGICAL STYLE: LAY STYLES

4. THE REALM OF METAPHYSICS IN ANTIQUITY

5. THE REALM OF METAPHYSICS IN THE MODERN AGE

6. THEOLOGY: THE OLD COVENANT

7. THEOLOGY: THE NEW COVENANT

The publishers gratefully acknowledge the support of the

Pro Helvetia Foundation in the preparation of
the English translation.
THE GLORY
OF THE LORD
A THEOLOGICAL AESTHETICS
 BY

HANS URS VON BALTHASAR

VOLUME IV: THE REALM OF

METAPHYSICS IN ANTIQUITY

Translated by Brian McNeil C.R.V., Andrew Louth,

John Saward, Rowan Williams
and Oliver Davies
Edited by John Riches

IGNATIUS PRESS • SAN FRANCISCO

 Copyright © T&T Clark Ltd, 1989
Continuum, London, England

Authorised English Translation of

Herrlichkeit: Eine theologische, Asthetik, Band III, 1:
Im Raum der Metaphysik, Teil 1: Alterium
Copyright © Johannes Verlag, Einsiedeln, 1967

This edition Published under License from T&T Clark Ltd by

IGNATIUS PRESS
1348 Tenth Avenue
San Francisco, CA 94122, U.S.A.

All rights reserved. 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, recording or
otherwise, without the prior permission of Ignatius Press and Continuum

First published in 1989

ISBN 978-0-89870-246-0

Library of Congress Control Number

82-23552

Typeset by C.R. Barber & Partners (Highlands) Ltd, Fort William

Printed and Bound the United States of America
CONTENTS

VOLUME IV
THE REALM OF METAPHYSICS
IN ANTIQUITY

Introduction

1. LAYING THE FOUNDATIONS

A. MYTH
1. Homer
a. God and man
b. The personal God
c. God and gods
d. The poet and the forms of God
2. From Hesiod to Pinder
a. Hesiod
b. Poetry
c. Pinder
3. The Tragedians
a. Tragedy and Glory
b. Aeschylus
c. Sophocles

B. PHILOSOPHY
1. Transition to Philosophy
2. Plato
a. The Witness to the Truth
b. Knowledge and beyond
c. The Breadth of the Kalon

C. RELIGION
1. The Bridge Never Built
2. Philosophy: One Pier of the Bridge
a. Projection on to Myth
b. Dialectic
3. The Second Pier: Myth
a. Projection on the basis of philosophy
b. Openness
4. Vergil
a. The Glory of the World
b. The Glory of Mission
5. Plotinus
a. God In All and Above All
b. The Defining of the European Mind
c. The Beautiful and the More-Than-Beautiful

2. ELABORATIONS

A. THE THEOLOGICAL APRiORI OF THE PHILOSOPHY OF BEAUTY

1. The Christian Starting-point: The Fathers
2. Entry into the Middle Ages
a. Harmony between God and the World: Boethius
b. Divine majesty and religious awe: Cassiodorus, Benedict, Gregory
c. The World as the Interpretation of God: John Erigena
3. Transitions to Philosophy
a. Sacral Monism: The Victorines
b. The Discovery of the World: The School of Chartres
c. Transcendental Aesthetics: Francis, Alexander, Albert, Ulrich, Mechthild
4. St Thomas Aquinas
a. The Posing of the Problem
b. The Inheritance
c. Being as the Likeness of God
d. Metaphysics as Aesthetics
Notes
Come! out into the open, friend! True, today only a little gleam
Falls on us from above and the skies close us in.
Neither mountains nor tree-tops have broken through
As we wished and the air is empty of song.
It is dull, today, and the lanes and streets slumber and almost,
It seems to me, it is as in the age of lead.
And yet the wish triumphs, true believers doubt not
That the hour will come; the day remains desire’s.
For the joy is not small of that which we have won from heaven
Which it refused and at the last freely gave his children.
Only that what is won is worth all the talk
And the steps and the trouble; and that the delectable is wholly true.
And so my hope is great that what is wished for
Begins and our tongue at last is loosed
And the word found and the heart opened
And from the drunken mind a higher contemplation springs.
There will begin with ours the blossoming of heaven;
The resplendent be open to the open eyes.
HÖLDERLIN

What is God? Unknown, yet

Full of his attributes is the countenance
Of heaven. The lightning flashes
Are the anger of a god. The more
A thing invisible, the more it seems as strange. But thunder
Is the fame of God. And love of immortality
The character, as of us,
Is of God.

..............

For everyday, but wondrous kind to men

God has on a cloak.
And to our knowing hidden is his face
And the skies artfully concealed.
And air and time cover
The terrible, lest any one with
Prayer too much should love him
 Or give his soul.
HÖLDERLIN

There can be no objective rules of taste which would, by means of concepts,

determine what is beautiful. For every judgement from this source is aesthetic;
i.e. a feeling of the subject. And there is no concept of an object which is the
ground of its determination. To seek a principle of taste which would indicate the
general criterion of the beautiful in terms of specific concepts is a fruitless
endeavour, because what is sought is impossible and self-contradictory.
KANT

. . . and it is perhaps in this that lies my very joy and task in life: that I, although
altogether a beginner, am among those who hear the beautiful and recognise its
voice even when it is scarecly to be heard above the other noise; that I know that
God has not set us in a world of things to select but to take so thoroughly and so
largely that in the end we can, in our love, our lively attention, our never to be
stilled admiration, receive nothing but the beautiful.
RILKE

However much spiritual culture may develop, the natural sciences may grow in
ever increasing breadth and depth, no matter how the human spirit may be
enlarged, it will never exceed the height and moral culture of Christianity as it
gleams and shines through in the Gospels.
GOETHE TO ECKERMANN

Whoever cannot give account

Of three thousand years.
Let him remain in darkness, unlearned,
And live from day to day.
GOETHE

The Scribes and Pharisees of our time who turn the holy and dear bible into cold
and idle chatter, killing the heart and the mind—they are not the sort of people I
would choose as witnesses to my inner, living faith. Of course, I know how they
have come to such a state, and because God forgives them for killing Christ
more sorely than the Jews, because they make his word into a letter and him, the
living one, into an empty idol, because, I say, God forgives them, I forgive them
too. Only I do not like to open myself and my heart when it is not understood
and so I keep silence in the presence of those who are theologians by
profession. . . as keenly as I do in the presence of those who want to have
nothing to do with any of that, because from their youth they have had any sense
of religion, the first and last need of humanity, destroyed for them by the dead
letter and the terrifying command to believe. Of course things had to come to
this, the way things now are in general and with religion in particular; and
religion was in much the same condition as now when Christ appeared in the
world. But just as spring follows winter, so always after humanity’s spiritual
death comes new life, even if it is disregarded by men and women. And there are
not a few who are more religious in their hearts that they would or could say and
perhaps even some of our preachers say more than others suppose, because the
words which they use are so familiar and so manifoldly misused.
HÖLDERLIN
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