prayer after communion

Father, you have given us the gift of your living Son, and you allow him to come to us again and again in the Host. You bestow him, not as just any life, but as life of your life.

Let us welcome him in the fullness of his divine power, which he possesses through his abandonment. Let us yield to him, so that he can work in us by the Holy Spirit. So that, despite all our failings, he may feel at home in us and can go forth from our heart to carry out your will in us; so that we may do nothing to frustrate or diminish his work in us.

Do not permit us to measure everything in our limited way, to take precautions and to feel worries that have nothing to do with him. Let us, as far as we are able, emulate and follow him.

There are so many whom you grant today the grace of receiving him; allow each one of them to take along all the others who are hindered from coming, who are not admitted, or who do not yet know your Son as they do.

We thank you, Father, that you let your Son become man, that you allowed him to make the sacrifice of the Cross and also granted him the sacrifice of the altar. We thank you for every grace that each one of us receives through him.

But leave our thirst for these graces, permit us always to yearn for them; not only for ourselves but for all those for whom your Son died on the Cross and who, by the power of the triune God, will rise again with him and through him.

Father, bless every communion, make the meaning of the Eucharist come every more alive in your Church. And do not let this vital sense be bound to the limits of our knowing and willing, but let it pour itself out unhindered from its source: eternal life.

In our thanksgiving we are united with all those who know you and who are permitted to receive the benefits of your Son's mission. And with all those who endeavor to consecrate their lives to you as a proof of their thanks.

Grant us the strength to give these thanks a form in which you can recognize your Son's hand at work and can perceive in the spirit of our thanks your Holy Spirit and can use us for whatever you will.

Give us a willingness that comes from your Son's willingness, let us become loving by sharing in the love with which he achieved his mission, the mission to love you in perfect obedience and thereby to redeem us for you. Amen.

  • Adrienne von Speyr, With God and With Men: Prayers, 17-19

prayer before the sermon

When you preached on earth, Lord, you found the divine words that were able to reach the hearts of your hearers. Your truth moved them deeply and prompted them to follow you and to live for you.

Lord, bless now the words of the preacher. Allow him to forget himself, his mediocrity, the effect he would like to produce, so that he can speak solely and in all truth of you and your doctrine.

So that he can say the things that all his listeners await, something that truly comes from you, laden with your love, filled with your wisdom, which is not the wisdom of this world.

Grant, Lord, that the Holy Spirit may pervade him, so that he may become a true mediator of your word. But give to us, his hearers, a good spirit, so that we may really hear your word and not simply indulge our mania for criticism--in our irritation at the mediocrity of what he has said and at the faulty manner in which he expressed it--to the point where we see only the preacher and his weakness, and nothing more of your word and Spirit.

Instead, let this hour become a holy hour in which the mediator and the hearer are united in your Spirit.

Helps us to welcome your word as the living word of God and allow it to work in us, so that we may take it home with us; so that a bit of the Church may spring up wherever we are; so that our week may be filled with the gift your grace gives us today.

Let us not forget what we have heard but rather build on it; give us the love it takes to build, let this love work in us.

Remain the light of our days, become the goal of our love, and bestow on us through this homily a new life in your faith, a life that is both prayer and work in your love. Amen.

prayer at the beginning of mass

Lord, we have come together in your house. Let us recognize by more than outward signs that we are in your dwelling place.

Let us, I pray, feel your Spirit, so intensely that we kneel before you already transformed, ready to receive everything you want to show us, ready to leave behind everything that is incompatible with you.

And just as we shut the door behind us when we entered your sanctuary, let us forget what belongs only to this world, what tends to distract our thoughts from you, everything that does not pertain to your love and that is incapable of serving it.

For you see how weak and imperfect we are, what an effort it was finally to make up our minds to come to you today, how much we make of every hindrance, how eager we are to take other paths than yours.

So take away, Lord, our hard heart. Let us nourish pure thoughts, let us know deep in our spirit that we are in your house, that we are awaiting you, that you have promised and given not only your presence before us but also your indwelling in us.

Bless this hour. Yet bless it not only for us but for all who spend it here with us. For the priest who is celebrating, for all priests who are celebrating Mass around the world today, and for all those who are prevented from celebrating.

Bless it for all believers, for the whole communion of saints. Bless it, too, for all who are on their way to you, who have not yet received the gift of faith, for those who perhaps burn in expectation of the moment when they may at last appear before you.

Bless it in our lands, bless it in the missions, bless it wherever men are, and bless it so that they may bear fruit, that, standing before you free from ourselves, we may look upon no one but you.

That we may at last follow the path that leads away from us toward you. That during this hour we may not turn our minds to all sorts of things that have nothing to do with you, but may prayer for what you point out to us; with an open spirit, because you open your Spirit to us, with a humble heart, because you wish to dwell in such hearts, with a loving soul, because you are love itself. Bless, open, grant us love. Amen.

  • Adrienne von Speyr, With God and With Men: Prayers. 13-15.

prayer in the morning

Father in Heaven, you divided day from night so that both might become a reminder and a joy for us: a reminder to think of you, a joy that we can serve you in any way.

So let this day that is just breaking also belong to you. Let it be a day of your Church, a day of your children.

It is still entirely fresh, and it is as if anything might yet be formed from it. And we know that it is your property, for you have created it, and that in obedience to you we should make of it a day of election, a space wherein you could be at home at any and every instant, a space that is filled by you, but in which you also demand of us the service of the task that you assign us.

Let us be pure, give us the gift of a good disposition, let us do cheerfully whatever our service requries.

You divided day from night, but do not let us constantly divide what we do with willing ease from what appears toilsome to us. Let us rather accept with joyful thanks everything the day brings as coming form your hand, let us enter into the spirit of it, let us make of it what you intended.

Let us be clear of hearing as the day is clear, transparent to you. And if the day has turbid and unclear moments,we shall know that these are the unclarities of our unsure nature,of our ignorance, which finds decision hard.

You not only divided, from the very beginning you decided: let us also enter with ecision into our task and decided just as you expect us to. You divided day from night for love, let it take root in us, let us bring together with your Son every day's work before you so that it may be performed out of your Spirit. Amen.

  • Adrienne von Speyr, With God and With Men: Prayers, 11-12.

prayer is not monologue

For Adrienne, prayer is not monologue or even dialogue:

It is impossible for you to pray without also being right with God; that would be like carrying on a conversation while refusing to give your partner a chance to answer; a monologue, however, is never a prayer. (Lumina, p. 54-55)

Yes, prayer could never be a monologue of my words alone toward God. Even petitionary prayer should be seen as the Spirit groaning within us (Romans 8:26). Prayer must be more than monologue otherwise it is only self-talk as good as that could be. Prayer is blissful silence as one is encountered by the Word.

For Adrienne, prayer is not even a dialogue:

A prayer never becomes a dialogue; for either I speak and so do not listen, or God speaks and I am allowed to fall dumb and remain blissfully silent. And in fact, the way every Word of God appears—not sounds—is designed to make us blissful, even when it demands too much from us and uses us up. (Luminia, p. 55)

Yes, prayer could never be dialogue of my words in mêlée with God’s Word. Prayer is God’s word delivered to us, speaking through us. Prayer makes possible, Paul’s statement, “It is no longer I who live, but Christ who lives in me.” (Galatians 2:20). As if to say, it is no longer I who pray, but the Word who prays in me.

death and adrienne

I was thinking about death lately because I recently taught a graduate Eschatology course and came to this Woody Allen quotation: “It's not that I'm afraid to die it’s just that I don't want to be there when it happens” (Without Feathers, p. 99)

I was also thinking about several people who have died in my life recently and came to this quotation from Adrienne: “Death is God’s invention that finally prevents the sinner from resisting His grace” (Lumina, p. 59)

Yes, in theology, irresistible grace in its Calvinist version and efficient grace in its Catholic version have been isolated to a few select theological niches. Yet, here Adrienne reminds us that death, as an allowed intervention by God to his irresistible, efficient grace, confronts us to his potent, unavoidable presence. It is like the unavoidable presence of a parent extending his arm to his child and says, “Hold my hand.” What child will not accept that invitation? Why do we not see death as the Father extending his arm and saying to the new dead one, “Hold my hand.” Certainly, in death there will be no other hand to hold.

Yes, Woody Allen is right that one should not fear death because as Adrienne says,

“To fear death means to shift it completely into the temporal and to forget the power of the sacraments that ferry us over to the other side, that prepare and purify us. To know death, by contrast, means to know that God remains the eternal giver and that out of a kind of yearning He already uses the moment we pass over to manifest His presence more clearly” (Lumina, p. 60).

freedom to love

We have been given the freedom to love.

On September 29, 2012, I gave a moving presentation on freedom in relation to suffering, love, and the writings of Adrienne von Speyr on Mary.

The word that begins the presentation is from a volunteer at Heart’s Home, Marian W., “I wanted the freedom to love.”

Freedom as a gift from God is the critcal word of the presentation, but then I use it in relation to Adrienne von Speyr’s understanding of Mary as the perfectly free woman to help us understand that freedom enables love.

Here’s the presentation. I hope it helps you to love freely.

new translation of adrienne's commentary on Mark


You need to read this commentary on the Gospel of Mark. Last fall, Ignatius Press released the translation of Adrienne von Speyr's commentary on Mark. For any theological study of her, this book is central to Adrienne's earlier thought and should belong to any Adrienne essential reading list, which must also include her commentary on John, Handmaid of the Lord, and Confession.

Mark: Meditations for a Community, translated by Michelle K. Borras, is special because of its time and method. When founding her secular institute, the Johannesgemeinshaft, Adrienne composed a series of foundational meditations on the Gospel of Mark to give the new community a a contemplative bedrock. Whereas Balthasar wrote the community's rule with his book Our Task: A Report and a Plan, Adrienne's meditations on Mark were to be the formal spiritual opening of the gate to the community's new life and mission. One of the members present at this gate opening was Frau Cornelia Capol who will tell you that this book is her favorite of all Adrienne's books.

The method of composition is special in that the vast majority of Adrienne works were dictated to Balthasar who later edited them (some more than others) into publishable books. We should remember that he founded the Johannesverlag for publishing these works. So unlike her other books, Mark was dictated to the community and these notes of the community (including Balthasar's initial notes as he tells us in the "Forward" of the book) became the text we now have before us. It appears too that Adrienne was involved in some of the initial editing of these notes. This information should give you an idea of these meditations' importance and also give you insight on how to read the commentary.

Let us think about that insight. Balthasar explained in the "Forward" that the "meditations are addressed to young people who have made a decision for the state of the evangelical counsels in a worldly profession, for a secular institute that was coming into being." In these meditates Adrienne will be using the Gospel of Mark to prepare the community for living in the world following the way of Jesus through the evangelical counsels of poverty, chastity, and obedience. While of course Adrienne is not intent on composing an academic commentary, her interpretation of the text is all within the dogma of the Catholic Church and comes from her own contemplation. It is also not a full commentary on the Gospel. The passion narratives of Mark were not offered because we are told the initial meditations were given during Eastertide. If you are familiar with Mark this could be read as a major oversight of a proper spiritual commentary, but like all of Adrienne's writings the passion of Christ is never absent. The loving sacrifice of Jesus Christ is the foundation for one's mission to be in the world through the evangelical counsels.

As I come back to this book now in English having read it in German, I am reminded of how the book gives you continually new openings toward new paths of contemplation. Like a lot of Adrienne's writings, this is a hard book to read quickly. So many doors open as you walk down the hallway of the book. I hope you will read the book and get distracted into deep contemplation.

You can find it at Ignatius Press paperback and ebook and at any other major online book seller.

As a closing, here is a picture I took of Lac-de-Neuchatel from the town of Estavayer-le-Lac where these meditations were given and where the founding of the Johannesgemeinshaft began.

View of Lac-de-Neuchatel from Estavayer-le-Lac

View of Lac-de-Neuchatel from Estavayer-le-Lac

my book Heaven Opens to be published next year

Adrienne von Speyr 1936 focused.jpg

Deo gratias. My book Heaven Opens: The Trinitarian Mysticism of Adrienne von Speyr will be published by Fortress Press and will be available early 2014. Yes, this is a little bit of a long wait, but it will be well worth it. This book will be the first significant book in English on Adrienne von Speyr.

Please stay tuned here for all of the details for how you can get the book to learn more about Adrienne von Speyr's theology of the Trinity.

In the book, you will find a comprehensive presentation of Adrienne von Speyr's mystical visions of the Trinity placed in constructive dialogue with the tradition of Catholic trinitarian theology. The goal of the book seeks to help develop this tradition, to aid your understanding of Adrienne, and more importantly, to guide you in your encounter with the Trinity--the beginning and the end of all love.

My thanks to Fortress Press for accepting the book manuscript and working with me to promote this important book that will help in their mission to make Adrienne von Speyr known.

Thank you for all your support through reading the journal, commenting on my posts, and corresponding with me. You've made this book into something better than it ever could have been. Thank you.

In the meantime, let's read some more Adrienne.

"Our Father. Your Fatherhood did not stop when You created us; it remains our lifelong companion; it is not subject to randomness but is steady like nothing else. You were, are, and will remain: the Father, and we have the privilege of calling You that in simplicity and love. But at the same time, we include all the requests that a child, in whatever situation he finds himself, can bring before his father. We stammer, full of care, afraid that You might not understand; and we speak out, calmly, confidently, knowing that You are always ready to receive us, that You have time for all our concerns; and we cry with our last ounce of strength, and what we want is so enormous that even that cry falls short of it. You remain the same, O Father.

"We want to have Your name always on our lips, but it is often smothered by everything that is not You, that is probably just us, us children of ingratitude and unreason. But You know how we are, You are in us, even when we refuse to recognize it. Your greatness, Your unity, fill what we like so much to explain with many words, although we do not have a clear view of it: our inmost being. And this inmost being, our ultimate I-hood, is what is united eternally with You through our voice, for it needs neither to seek nor to find. Despite all sin, it remains intact; despite all external doubts, it does not waver. In all certainty it is tentative and questioning, perhaps still foreign to us, because it consists almost too much of only what is most intimate, ultimately of what comes from You and goes to You, knowing just one word: Our Father.

"Being Father, you give everything, and we receive everything. You do ask for an account, but there is never a final calculation: goes on into your Love."

(Adrienne von Speyr, Lumina and New Lumina, p. 108-109)

the jesuits still love adrienne

A while back, I wrote about how more and more Jesuits are reading Adrienne. They are also writing about her too. Fr. John O'Brien, S.J., has some good introductory words about Adrienne for his blog's readers.

I particularly like this insight:

"Adrienne’s mystical insights all have an Ignatian bent, and are strongly centered on the desire to give oneself radically to follow Christ. ... But it is the humble figure of Mary that grounds Adrienne’s writing in the day-to-day world of the here and now."

Yes, truly Mary helps us live radically in her son and thereby also helping us articulate that living in Christ in the world here and now.

the world of prayer

Adrienne von Speyr begins her longest and deepest book on prayer, The World of Prayer [Die Welt des Gebetes], by anchoring the original source of prayer in the eternal dialogue exchange of the Father, Son, and Holy Spirit. Her insight is an original and fruitful contribution that has yet to be realized in Christian reflection on prayer. It is an idea that once realized makes perfect and profound sense. As far as I know, as a theologian, this idea has never been said with this much clarity and depth.

Each person of the Trinity relates to the other in an attitude of prayer. The Son looks to the Father in that attitude of expectation and fulfillment that characterizes prayer. The Son beholds the Father in love, trust, and expectation. The Father responds with beholding, love, and fulfillment. The Holy Spirit wraps all of this eternal dialogue of exchange with the divine fire of his love while also being the eternally spirated fruit of this prayerful contemplation and action. The prayerful aspects of worship, petition, and decision are also present in the loving exchange between the Father, Son, and Holy Spirit. This first section of the book makes one realize the dynamic relations in the one God who is Trinity.

Adrienne then moves to discussing the prayer of Adam and Eve before and after the Fall. The prayerful intimacy with God in Paradise is recognized by Adam and Eve simply as walking with God in the Garden. After the Fall, the realm of prayer is characterized by distance and longing ("De profundis", Ps 130:1) to behold once more the face of God.

With the Incarnation, creation is brought through Christ's work of redemption into his triune intimacy with the Father and Holy Spirit. He breathes on us the Holy Spirit enabling us to pray the prayer he taught us, the Our Father.

Adrienne also offers Mary as a source for understanding prayer. At each stage in Mary's life, which was lived so closely to her son, the Son of God, we are taken into the simplicity of praying to God with transparency, "I know not man" (Lk 1:34), and obedience, "be it done unto me" (Lk 1:38). We learn that authentic prayer is letting our subjective word be taken over by the Lord's objective Word.

The book could stop here, but it keeps offering more and more profound insights. Adrienne examines the growth of prayer, prayer in the different vocations, or states, of life, three kinds of prayer, direct and indirect prayer, prayer as standing before the face of God, the relation of nature and grace in prayer, and the love and fruit of prayer.

When reading this rich book on prayer life, one should know that Adrienne dictated it from within a mystical state of prayer. So it is a book on prayer written in prayer; therefore, it is best read in prayer. I can think of no book on prayer better than this one. Accessible to the beginner and profoundly deep for the advanced, I heartily, and urgently, recommend it.

You can find the book here

My review presented above was offered in another forum and is offered here as further encouragement to you to read more Adrienne

adrienne for today

Today is the forty-fifth anniversary of the death of Adrienne von Speyr. In remembrance of her, I've written a piece that has appeared in two of my favorite blogs. The first is Land of Compassion (english) and the second is Terre de Compassion (french).

I hope you will take some time today to think of the great gift given to us in Adrienne.

Maybe you could pray this novena or this prayer below.

Prayer for Constancy

Lord our God, give your children ready perseverance in loving you. You know all too well what we are like: moved by your goodness when it comes to us unexpectedly, dismayed by your severity when it reveals itself to us with its demands.

When we live through happy or hard days, we think of you, seeing what comes from you; but in the monotony of every day we grow lukewarm, we forget you, we keep you far from our thoughts and from our action, as if we needed you only on the eventful days, as if we wanted to have you at our disposal

We beg you, change this, let us turn back while there is time, act decisively, tear out our tepidity, replace it with fire or cold or with both at once, only, allow your Spirit to blow in us.

Destroy everything that is not yours, And let us think no thought whose center is not you, so that by this destruction we are compelled to a livelier love.

We do not demand of this love that it be painful or delightful, only that it be yours, forevermore.

Lord, give us the grace to offer you again and again what you have given us. Only in this way will we unprofitable servants not remain fruitless.

Bless your love in us, so that it may yield the fruits that you desire. Amen.

May Adrienne pray for us

new article on balthasar and speyr

A journal article of mine is now available online through the theology journal New Blackfriars. My article called “Hans Urs von Balthasar and Adrienne von Speyr’s Ecclesial Relationship” explores the double mission charism of their relationship.

Since I analyze this complex relationship theologically through Paul’s theology of charism, I think I’m able to find a more appropriate way to see the mutual influence of these two. In the article, I analyze a couple alternative assessments of this relationship in order to highlight my understanding of it. I appreciate all of the attempts to see von Balthasar on his own apart from von Speyr’s influence. I have learned a lot from these attempts. And yet, in my reading of these two, I find so much more interpretive power by considering them both mutually influencing each other. For me, it is hard to see von Balthasar’s method as articulated in his important article “Theology and Sanctity” without seeing it lived out in his ecclesial cooperation with von Speyr. What is missing in this article is a more exhaustive comparative textual analysis of these two figures. My article only attempts to give a theo-logical interpretive for their ecclesial relationship. I hope you will see this article brings us one step closer to seeing the great gift God has given to the Church through von Balthasar and von Speyr.

Here’s the abstract:

Many systematic theologians acknowledge the relationship between Hans Urs von Balthasar, the significant twentieth-century Catholic theologian, and Adrienne von Speyr, the Swiss physician and Catholic mystic. There is, however, difficulty understanding the actual character and purpose of this relationship. I argue in this paper that Paul’s theology of charism, particularly dealing with double mission charisms, will help us understand correctly the ecclesial relationship between von Balthasar and von Speyr. After an overview of von Balthasar’s statements regarding the relationship and the three main interpretations of it, I offer my own interpretation of this relationship by using Paul’s theology of charism. The ramifications will be a reinterpretation of central aspects of von Balthasar’s theology including but not limited to his theology of Holy Saturday, Trinitarian theology, and theology of the communion of saints.

The print edition of the article may take some time to become available. The editors informed me that it may be in a print issue next year. But with the availability of online early editions, I chose to spread the love now. As with most academic journals, you will need to access the online edition through your academic library in order to read the full article. My thanks to the editors of the New Blackfriars for such a quick turn around on this article.

Please let me know what you think of the article. Enjoy.

community of st. john

Hello, members of the Community of St. John. I'm writing this post in the hopes of reaching you. I often receive requests for information about the Johannesgemeinschaft (Community of St. John). I even receive requests about joining the community. I greatly admire the community founded by Balthasar and Speyr. The spirituality of it, which we find in Balthasar's important book Our Task, is deeply attractive.

Here's my request. Could someone from the Community of St. John please reach out to me so that I have a better way of directing inquires from this website about the Community of St. John?

I would be glad to point my readers who are interested in the community to you. Please reach out to me. Thank you.

For those interested in the Community of St. John, here's what I know about them so far:

The formal rule and spirituality of the community can be found in the book Our Task written by Hans Urs von Balthasar.

The community follows von Speyr's deep desire for the community to not be yet another "institution" within the institution of the Church. Von Speyr did not want this secular institute to be another obvious alternative structure within the already multifacted structure of the Church. The community desires to serve the church and world in a hidden, non-self-referential way. This desire is a beautiful call, but it can make it difficult to learn about or even join the community.

As far as I can tell the central hub of the community is located in Basel, Switzerland attached to the Archive of Hans Urs von Balthasar and Adrienne von Speyr, which is run by members of the Community of St. John. Not too long ago, I had a blessed visit with members of the community at this archive. Right now, the best way to come into contact with the Community of St. John online would be through the "Contact" link on the Archive's website here.

If you are interested in experiencing the spirituality of Balthasar and Speyr, the Casa Balthasar is a beautiful community of vocational discernment in Rome. Their community life is gracious and profound. You can contact them here. I know that Rev. Jacques Servais, SJ, who leads the Casa, would be glad to speak with you.

Many religious communities have been touched by the spirituality of Balthasar and Speyr. One of them mentioned a few times on this website is called Points-Coeur, but there are others.

By the way, the Community of St. John (Johannesgemeinshaft), which was founded by Balthasar and Speyr, is different than the larger Dominican contemplative Community of St. John founded by Fr. Marie-Domonique Phillipe in 1975.

As always, I will continue to gather more information about the Community of St. John and present it here. Many people have been so impacted by Speyr's spirituality that they desire to commit to it in some formal, objective way. May God guide this desire in you. May we all be freely obedient to what God wants of us. Through the intercession of St. John, may we respond to love in love for love.


I have some updates on contacting the Community of St. John. Lo Miles, a generous reader of this journal and a wonderful scholar of Adrienne, provided some additional ideas.

She confirmed that the Casa Balthasar will be a good way for men to come into contact with the Community. For women, the best will be corresponding with Frau Cornelia Capol through the Balthasar Stiftung.

Additionally, she suggests finding local Communio study groups called Circles.

Above all, wait patiently for the Lord to direct you in your vocation.

Thank you, Lo Miles. So many of us are in your debt.

iconographer of adrienne von speyr

The Catholic Iconographer, Fr. William McNichols, S.J., sent me the most beautiful hand-painted icon of Adrienne von Speyr. I hope you will visit his website and consider purchasing one his glorious icons.

Here’s what I have learned about Adrienne von Speyr by praying with this icon.

* wisdom and light obtain a special maturity of radiance in Adrienne’s later years
* true joy comes from surrendering all out of compassion
* prayer includes others even when praying in solitude
* do not let go of the mission - there you will find your identity

More will come. This window into heaven has much to teach me. I hope you’ll visit the beautiful icons written by Fr. McNichols at

Thank you, Iconographer of Adrienne, for this generous gift. May God bless you and your work.

our faith is not our own

Adrienne von Speyr has a quite profound understanding of faith that overcomes the usually traps. For Adrienne, our faith is not our own, but is God’s own vision of himself shared with humanity.

“The gift the triune God gives to man in the grace of faith may indeed have a similarity to the reciprocal vision of the three Persons in God and to the incarnate Son’s vision of the Father, but it is the sort of seeing that befalls man in his pilgrim state; it is a relationship that God establishes on his own terms and gives to man, and at the same time allows the believer to give in return.” Adrienne von Speyr, Light and Images, pg. 39

Faith is our entrance into the triune vision of God as God sees his triune self. In this participatory realm of vision, room is created for response. We could call this response assent or even works, but all faith is within the sovereignty of God’s grace. So the assent or work is already within the realm of saving faith, which is already within the realm of God’s own vision of himself.

To see as God sees himself … this is faith and this faith is not our own.

e-adrienne - digital editions of adrienne's works

As you may not have realized, the digitial revolution has officially begun. The clear sign—Adrienne von Speyr’s books are now available on the Kindle. The texts available are Book of All Saints, Confession, The Boundless God, To the Heart of the Mystery of the Redemption, and The Christian State of Life. You can also find these e-books at Ignatius Press too. You will also find that Ignatius offers an audio book of Three Women and the Lord

NB: I receive no sponsorship from Amazon, Ignatius Press, or any other publisher of Adrienne von Speyr’s books. I intend to keep it that way. Mind you, no publisher has asked. Wink, wink, nudge, nudge.

Happy e-reading your e-adrienne.

i submitted my book manuscript today

I submitted my book manuscript today. It is a comprehensive interpretation of Adrienne von Speyr’s vision of the Trinity. I focused instensely on the one critical thing in Adrienne’s thought. This one critical thing, her trinitarian mysticism, must be at the center of receiving what is true, good, and beautiful about her writings.

I will let you know the progress of the book manuscript as it advances through the publishing stages. You will know first when the book is available. Like you, I hope it will be published soon, but so many factors and the hard work of good people go into the process. It can take some time. Still, I will be waiting in hope.

And as I wait, please look for more frequent postings here at the best place on the web to learn about Adrienne von Speyr.

a compelling trinitarian theology

Happily my article “A Compelling Trinitarian Theology: Hans Urs von Balthasar’s Theology of the Trinitarian Inversion and Reversion” has just been published by the International Journal of Systematic Theology. If your institution gives you access to the journal’s articles, you can find it here.

The abstract of the article:

In trinitarian theology, the problematic place of the Holy Spirit in the taxonomy of the immanent Trinity (Father, Son and Holy Spirit) does not seem to correspond to what is revealed in the economy (Father, Holy Spirit and Son). Because of this pneumatological problem, some theologians have abandoned the traditional trinitarian taxonomy. This approach, however, does not provide a finally convincing answer that is consistent with both the biblical witness and the theological tradition. In this article, I argue that Hans Urs von Balthasar’s theology of the trinitarian inversion and reversion does provide a convincing answer to the trinitarian taxonomy problem. After supporting my thesis by first referencing the traditional trinitarian taxonomy offered in Augustine’s de Trinitate and then examining the possibility of abandoning the taxonomy given by Jürgen Moltmann and Leonardo Boff, I will offer von Balthasar’s solution as the most compelling trinitarian taxonomy, especially in light of the ecumenical dialogue between the Roman Catholic and Eastern Orthodox churches.

This was first posted at my other website

where can you write a dissertation on adrienne?

If you would like to do a dissertation on Adrienne von Speyr, I wanted to let you know that Dr. Philip Zeigler at the University of Aberdeen in Scotland is very interested in advising research on Adrienne von Speyr. A scholar of twentieth-century Reformed theologians, Dr. Zeigler is well versed in Karl Rahner and Hans Urs von Balthasar from his studies at the University of Toronto. He is also helping the University of Aberdeen library collect von Speyr’s complete works.

Scotland … a beautiful place for Adrienne von Speyr research.

Thanks to Ms. Lois Miles for this information.