Čini se da je posljednja velika uistinu teološka diskusija vođena oko teze švicarskoga teologa Hansa Ursa von Balthasara o nadi u spas svih ljudi. Nakana je ovoga članka ponajprije podsjetiti na temeljne sadržaje toga prijedloga. Tako u prvom poglavlju prikazujemo novozavjetna mjesta i teološke momente koje ovaj švicarski teolog uzima za polazišta i opravdanja svoga uvjerenja o dužnosti kršćanske nade u sveopći spas. Ipak, temeljna je teza članka da je konačna pozadina takve nade Balthasarova kristološko-trinitarna hermeneutika pakla, u kojoj pakao postaje poduhvaćen Kristom i zato kristološko mjesto milosti. Upravo se ta konačna pozadina, čiju skicu donosimo u drugom poglavlju, u većini prikaza na hrvatskom jeziku propušta uočiti kao temeljna premisa nade u spas svih ljudi. Spomenuta originalna hermeneutika dovela je Balthasara do uvjerenja da Božje milosrđe po Kristovu križu zauzima mjesto pravednosti, čime se bavimo u trećem i ujedno posljednjem poglavlju članka. U zaključnim mislima ukazujemo na važne doprinose Balthasarovih promišljanja o sveopćoj nadi, poput ozbiljnosti vjerske istine o paklu, osobnom karakteru mogućnosti pakla ( pakao za mene ) te o Bogu koji je uvijek posljednja čovjekova stvarnost, pa i onda kad je vječno izgubljen. Također otkrivamo i neka dvojbena ili problematična mjesta Balthasarove misli koja valja prepoznati kao nove perspektive za daljnja kritička istraživanja. It seems that the last great truly theological discussion was conducted around the thesis of the Swiss theologian Hans Urs von Balthasar on the hope for salvation of all people. The aim of the article is primarily to remind of the basic tenets of this proposal. Thus, in the first chapter, we present the New Testament places and theological moments which this Swiss theologian takes as starting points and justifications for his conviction of the duty of Christian hope in the universal salvation. However, the underlying thesis of the article is that the ultimate backdrop of such hope is Balthasar’s Christological-Trinitarian hermeneutics of hell, in which hell becomes ‘seized’ by Christ and is therefore a Christological place of grace. It is this final backdrop, whose sketch we bring in the second chapter, which most representations in the Croatian language fail to recognize as a fundamental premise of hope for the salvation of all people. The mentioned original hermeneutics brought Balthasar to the conviction that God’s mercy through the cross of Christ occupies the place of righteousness, which is the subject of the third and final chapter of the article. In the concluding remarks, we point to the important contributions of Balthasar’s reflections on universal hope, like the severity of the religious truth about hell, the personal character of the possibility of hell (‘hell for me’) and of God Who is always man’s last reality, even when he is eternally lost. We also reveal some questionable or problematic places of Balthasar’s thought which should be recognized as new perspectives for further critical research.