Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This is the third volume of Theo-Logic. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.

Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This is the third volume of Theo-Logic. Theo-Logic is a variation of theology, it being about not so much what man says about God, but what God speaks about himself. Balthasar does not address the truth about God until he first reflects on the beauty of God (The Glory of the Lord). Then he follows with his reflections on the great drama of our salvation and the goodness and mercy of the God who saves us (Theo-Drama). Now, in this work, he is ready to reflect on the truth that God reveals about himself, which is not something abstract or theoretical, but rather the concrete and mysterious richness of God's being as a personal and loving God.

The first volume of this series surveyed the great world dramatists to gather concepts and ideas to apply to the real stage, which is the universe God has made and centered into himself as an actor. This volume describes the actors, the dramatis personae. This is his theological anthropology concerning man, his freedom and destiny in the light of biblical revelation. Von Balthasar is concerned here with the dramatic character of existence as a whole, approaching the topic through a consideration of the various conditions and situations of mankind as a drama that involves both the Creator and his creatures.

This is the final volume of this series on "theological dramatic theory" by the great 20th century theologian Balthasar. This series is the second part of Balthasar's trilogy on the good, the beautiful and the true which is his major work. The first series in the trilogy is The Glory of the Lord, and following this Theo-Drama series will be Theo-Logic. In this series "the good" has been the focus. Balthasar maintains that it is in the theater that man attempts a kind of transcendence to observe and to judge his own truth about himself. He sees the phenomenon of theater as a source of fruitfulness for theological reflection on the cosmic drama that involves earth and heaven. This fifth volume is trinitarian, focusing on the mystery of God. He draws heavily on Scripture and many passages from the works of the mystic Adrienne von Spyer. Some of the topics covered include "A Christian Eschotology," "The World is from the Trinity," "Earth moves Heavenward," "The Final Act: A Trinitarian Drama."

In this fourth volume of his magnnum opus, von Balthasar considers the metaphysical tradition of the contemplation of Being. He provides major studies of Homer, the Greek Tragedians, Plato and Plotinus and the development of this tradition in the Middle Ages. He then explores the analogy between the metaphysical vision of the Being and the Christian vision of the divine glory of the Trinity. The book is a remarkable attempt to rediscover the ancient vision of Being in all its awesomeness as the context within which the specifically Christian vision, rooted in God's gracious self-revelation, took form and was expressed.

Finalist for the 2015 John N. Findlay Award in Metaphysics presented by the Metaphysical Society of America Robert Cummings Neville offers a new theology of the ultimate and a new theory of religion to back it up. The first volume in a trilogy, this book and companion volumes treating existence and religion advance a systematic philosophical theology to address first-order questions found in the array of Axial Age religions. Questions generally arising in the major religious traditions are interrogated with a dialectic of philosophical approaches. This volume begins the project with a consideration of ultimacy defined philosophically and illustrated in a wide range of traditions. To the question of how or why there is something rather than nothing, Neville answers with an elaborate hypothesis about the ontological act of creation that creates all determinate things as related to but different from one another. The result is the claim that there are five ultimates: the ontological act, the form of determinate things, the components of determinate things, the existential location of determinate things relative to one another, and the value-identity of ultimate things, giving rise to five universal religious problematics of ultimacy respectively: the question of existence, the ground of obligation, the quest for wholeness, engaging others, and finding meaning. Neville analyzes what can and cannot be known about each of these ultimates. Readers will find Neville's theory of religion and philosophy a bold one, running counter to dominant trends while richly informed by a long and fruitful engagement with theology, philosophy, and religion, East and West.

This collection of essays, gathered under the auspices of Communio editors, represents the most wide-ranging study of the life and work of Balthasar. The twenty contributors include highly respected theologians, philosophers and bishops from around the world such as Henri Cardinal de Lubac, S.J., Walter Kasper, Louis Dupre, Joseph Cardinal Ratzinger (now Pope Benedict XVI), and Pope John Paul II. "...meeting Balthasar was for me the beginning of a lifelong friendship I can only be thankful for. Never again have I found anyone with such a comprehensive theological and humanistic education as Balthasar and de Lubac, and I cannot even begin to say how much I owe to my encounter with them." - Joseph Ratzinger (Pope Benedict XVI)