After having contemplated revelation through the lens of the beautiful in The Glory of the Lord and of the good in the Theo-Drama, Balthasar turns his attention to truth: How is it, he asks, that God can make himself known as God in the structures worldly logic? His approach to the problem in the present work is philosophical. As he writes elsewhere, the monograph “aims to open up the philosophical access to the specifically Christian understanding of truth, shows that this does not mean taking the side of any nominalism or existentialism… I wanted first of all to present the unity of the theoretical, the ethical and the aesthetic, of the aspects of nature and of person, of truth as not-being-hidden [Unverborgenheit] (the Greek idea) and as reliability and fidelity (the Hebrew idea), of the attitude of truth as justice and as love, as the opening of the subject for the object, the unity of natural openness and a free self-revelation of the subject, and accordingly the mysterious character of all truth and the verbal character of all manifestation of Being, the path from the appearing to image and word, the unity of disclosure and concealment in every worldly truth. My intention was to show that Being and the subject are always richer and deeper in their appearing than that which can appear and that the historicity of the truth and its element of perspective, which are conditioned in this way, and its dialogical essence are ultimately a dialogue that has been going on from the very outset between Creator and creature and that the human act of seeking is enclosed a priori in the state of being safe in God and of having been found by God. Naturally, this means that an indirect light from Christian revelation falls on every object of philosophy; but in any case, philosophy outside the Christian sphere was something alive only where it was at the same time theology; in the Christian sphere, it can remain alive only in a passionate dialogue with the theology of revelation, indeed, in the willingness to allow its own hidden theological implications to be demonstrated by the latter” (Hans Urs von Balthasar in My Work: In Retrospect, 1965).