The Immutability of God in the Theology of Hans Urs von by Gerard F. O'Hanlon

By Gerard F. O'Hanlon

This learn indicates how the theology of Hans Urs von Balthasar sheds new mild at the controverted query of God's immutability, and succeeds in respecting either the transcendence and immanence of God. during outlining the uniqueness of von Balthasar's therapy of this query, O'Hanlon introduces the reader to the Christology, eschatology, and primary theological subject matters of 1 of the main Roman Catholic theologians of this century, who's nonetheless fairly unknown within the English-speaking global.

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8, 3; Eph. 2; 2 Cor. 4, 14-15). This representative substitution of Christ for us, the sacrum et admirabile commercium75 of the liturgy - including but going beyond the notion of his solidarity with us76 - is successful, so that we are really, ontologically, and not just in an external, juridical way, transferred into a state of reconciliation with God. It is a substitution which makes of the event of the cross, in both Paul and John,77 more than just a pure symbol of God's intense love for us or of the absence of any anger in God.

Balthasar points out that both the Scriptures and Anselm (whom Rahner opposes) knew this in the sense that they asserted that the whole economy of salvation derived from the love of the Father. 97 This will mean allowing some kind of willed mutability within God's eternal love - as indeed Aquinas seems to do in his theology of Christ and God's immutability 37 petitionary prayer. In fact Rahner himself has formulated the theologoumenon that God who is immutable in himself can himself change in what is other than himself, and has spoken of the selfemptying, the kenosis and genesis of God - does this not affect God?

If the latter is true then there is implied a change in the Father's attitude to us due to the cross of Christ. From what we have learned already we may anticipate how Balthasar will go about describing this 'change'. It will not be a temporal, created alteration in God. It will be real. Its reality will be grounded in the trinitarian event which makes it possible for God to contain within himself all the modalities of love - including, in this instance, anger at that refusal of love which is sin.

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