Matthew LEVERING. The Achievement of Hans Urs von Balthasar: An Introduction to His Trilogy. Washington: Catholic University of America Press, 2019. pp. xxii+253. $29.95 pb. ISBN 9780813231754. Reviewed by Christopher DENNY, St. John’s University, Queens, NY 11439.

With many other books under his belt, Matthew Levering turns to Hans Urs von Balthasar, whom he credits with his own conversion to Roman Catholicism.  Levering enters the crowded market of introductions to Balthasar with a twist: his introduction contrasts each section of Balthasar’s trilogy with the writings of a modern philosopher.

Levering writes, “I have written this book for theologically educated readers who mistrust von Balthasar or who mistrust von Balthasar’s critics” (15).  The book is a peace offering, which accounts for why Levering passes over what he describes as Balthasar’s “more controversial volumes” (15).  The omission of the history of metaphysics in The Glory of the Lord skips Balthasar’s section on Aquinas; skipping the second volume of Theo-Logic dodges both a chunk of Balthasar’s engagement with Luther’s theologia crucis and the eschatological mysticism of Balthasar’s associate Adrienne von Speyr.  Levering hopes a rapprochement between Balthasar’s admirers and his Thomistic critics will enable both parties to present a united front against a common foe: the demythologization of revelation advocated by liberal theologians.

In the first chapter, Levering holds that Kant promotes a theory of vision provoking Balthasar to recognize the crucified Christ as the foundation of all aesthetic forms.  Balthasar’s opening volume in his theological aesthetics, Seeing the Form, responds to Kant’s proposal that the unity undergirding appearances results from our consciousness’s synthesizing abilities.  Balthasarcounters the Critique, with “a Kantian critique of Kant,”by insisting the integrated reality people perceive in forms is a result of their encounter with the transcendental properties of Being—the true, the good, and the beautiful.  Being in turn points within the light of faith to the triune God of self-surrendering love. 

Levering’s second chapter moves to Hegel, who claims human subjectivity’s self-alienating reconciliation with Absolute Spirit cannot be achieved through the aesthetics of finite forms.  In a “Hegelian critique of Hegel,” Balthasar’s apocalyptic construal of history counters Hegel’s understanding of history as Spirit’s incessant drive toward abstraction.  Hegel correctly recognized the need for surrender, and Hegel’s reference to the tragedy the Absolute undergoes in surrendering to finitude are elements Balthasar transforms into a christocentric exposition of theo-drama.  What Hegel takes to be the alienation of Spirit, Balthasar claims is the kenotic love of Jesus Christ, whose missionary role subsumes all other finite tragedies. 

In the third chapter the reader sees that where Hegel subjugated theatrical tragedy beneath the conceptual world of philosophy, Nietzsche reveled in Greek tragedy as a foil to Christianity.  Where Hegel urged the surrender of finite consciousness to the truth of Spirit, Nietzsche’s Übermenschis tasked with dominating both truth and world.  Balthasar counters by stating truth is not the will to power but rather “truth is a matter of self-surrendering love” (181).  In his “Nietzschean critique of Nietzsche” Balthasar appreciates Nietzsche’s focus on subjectivity in pursuit of truth, but Nietzsche embraces the wrong type of subjectivity. 

In the epilogue, Levering references the Ignatian theme of obedience in Balthasar’s work, citing Benedict XVI’s appreciation for Balthasar.  Levering supports Karen Kilby’s critique of Balthasar’s trinitarian theology, a critique seconded by Thomist theologian Thomas White.  A summary of the conflict between ressourcement and neo-scholastic theologians follows, and then an account of Balthasar’s and Henri de Lubac’s post-conciliar marginalization.  The closing prescription for a concord of Balthasarians and Thomists mentions the controversial work of von Speyr and calls for integration of neo-scholastic sources into the theological retrieval that Balthasar championed.

In his forward, Cyril O’Regan characterizes the book as a mixture of intervention and catechesis worthy of Benedict XVI.  The Achievement of Hans Urs von Balthasar provides tightly-focused commentary on selected works of Balthasar and the trio of philosophers.  The book does not break new ground in Balthasarian interpretation; that is not the author’s aim.  Instead Levering applies Balthasar’s theology as a healing balm to what he sees as an ongoing schism within the conservative side of Anglo-American Catholic theology.  This makes his book both unique and frustrating.  It is unique because a Thomistic questioning of Balthasar, carried forth differently from previous polemics over Balthasar’s and von Speyr’s theology of Christ’s descent to hell, is valuable.  It is frustrating because it is doubtful Thomistic critics of Balthasar will embrace Levering’s project without sustained constructive argument addressing controversial issues Levering deliberately bypasses here.  Opponents of Balthasar span a gamut—from those using Leo XIII’s encyclical Aeterni Patris as a warrant to grant magisterial authority to as many of Aquinas’s particular theological conclusions as possible, to those wanting a new textbook theology and finding Balthasar’s variegated theological forays unreliable for cultural restoration.  I think Levering’s olive branch will be rejected by many in these parties; that is no reason for others to avoid reading this very good book.  I recommend it for those interested in Balthasar or the religious aspects of Kant, Hegel, or Nietzsche.