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Hans Urs von Balthasar's Theological Aesthetics: A Model for Post-Critical Hermeneutics

its own volume and can be read legitimately and fruitfully on its own. Torrell does not explicitly answer his question "Is there a spirituality unique to Thomas?" until the final pages of the book. His answer is succinct and wise. "We must not seek Thomas's special character, therefore, in this or that trait, more or less artificially taken out of context, but in the totality of thought that holds various dimensions, easy to sacrifice to one another, in a rarely broken equilibrium" (p. 382). The book is simultaneously an exposition of Thomas' thought and an argument for this conelusion. As one would expect, Torrell succeeds in both. For Torrell, to consider the spirituality of St. ThomasAquinas is not to ferret out one topic amidst a thousand others; it is, instead, to see a foundational dynamism to the whole of Thomas' thought. Thus one finds expected material (a consideration of the term spiritualitas, for example, or the significance of Thomas' understanding of created grace); but one also finds traditional theological and Thomistic topies that one might not immediately expect to find in a work on spirituality. Torrell articulates, for example, the spiritual implications of such philosophical positions as the unicity of substantial form and Thomas' opposition to the Averroists on the unicity of the intelleet. Indeed, the organization of the book might well be that of a more general study of the theology of Thomas. The introductory chapter considers the nature of theology, part I is on the nature of God, and part II is on the nature of man as he is ordered to and returns to his creator. It is precisely here that we see the great contribution of this book. Torrellpresents the wide scope of Thomas' theological reflection precisely through the lens of St. Thomas as a master of the spiritualille. Readers of Thomas will find familiar topies, but considered in remarkably fresh ways. Readers new to Thomas will find not simply an introduction to some kind of limited "spirituality" but to the theology of Thomas precisely as it is rooted in a spiritual understanding of God, creation and man. Thus the first and most important thing to note about this book is its situation of spirituality within a theologically integrated whole. For Thomas, considerations of the spiritual life cannot be divorced from considerations of moral theology, systematie theology and scriptural theology. What Tho-