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Book Review: Love Itself is Understanding: Hans Urs von Balthasar's Theology of the Saints

Book Review: Love Itself is Understanding: Hans Urs von Balthasar's Theology of the Saints ATR/100.2 Book Reviews 441 reader will find that these principles apply to many other ministries and or - ganizations, diocesan placement and planning officials, and potential donors. There is one unfortunate omission in the book. There is no clear and specific definition of “development.” One possible definition is “broadly speaking the raison d’être of all faith-based development is to overcome the evil of poverty” (p. 81). Elsewhere Mitchell says the nature of development is “to help people . . . experience the fullness of life” (p. 119). In chapter 3 he shifts from “development” to “change” as though they are the same. These are all elements of a definition of “development,” but remain implicit throughout the book. Woven through the text is the perspective that Western Enlightenment ideas should not be imposed on local non-Western populations by faith- based organizations. He “nibbles” at the tension between ideas like “per- sonhood” and “the fullness of life” on the one hand, and the limitations of local political and social structures on the other. Similar tensions on other issues are implicit throughout Mitchell’s argument, but they are matters for ongoing reflection and struggle. The theological dimensions of this book are important and http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Anglican Theological Review SAGE

Book Review: Love Itself is Understanding: Hans Urs von Balthasar's Theology of the Saints

Martin, Jennifer Newsome
Anglican Theological Review , Volume 100 (2): 1 – Aug 25, 2021
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Publisher
SAGE
Copyright
© 2018 Anglican Theological Review Corporation
ISSN
0003-3286
eISSN
2163-6214
DOI
10.1177/000332861810000237
Publisher site
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Abstract

ATR/100.2 Book Reviews 441 reader will find that these principles apply to many other ministries and or - ganizations, diocesan placement and planning officials, and potential donors. There is one unfortunate omission in the book. There is no clear and specific definition of “development.” One possible definition is “broadly speaking the raison d’être of all faith-based development is to overcome the evil of poverty” (p. 81). Elsewhere Mitchell says the nature of development is “to help people . . . experience the fullness of life” (p. 119). In chapter 3 he shifts from “development” to “change” as though they are the same. These are all elements of a definition of “development,” but remain implicit throughout the book. Woven through the text is the perspective that Western Enlightenment ideas should not be imposed on local non-Western populations by faith- based organizations. He “nibbles” at the tension between ideas like “per- sonhood” and “the fullness of life” on the one hand, and the limitations of local political and social structures on the other. Similar tensions on other issues are implicit throughout Mitchell’s argument, but they are matters for ongoing reflection and struggle. The theological dimensions of this book are important and

Journal

Anglican Theological Review – SAGE

Published: Aug 25, 2021

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