I suoi genitori erano László Balás, impiegato di banca, e Mária Borbély.
Entrò nell’ordine a Zirc il 29 agosto 1948. Pronunciò i primi voti il 30 agosto 1949. Dopo lo scioglimento degli ordini religiosi, disertò. Ha pronunciato i voti perpetui il 2 gennaio 1954 a Casamari, con stabilità a Zirc. È stato ordinato sacerdote a Stams, in Austria, il 29 giugno 1954. Dal 1962 ha studiato filosofia all’Università Sant’Anselmo di Roma, dove ha conseguito il dottorato. In seguito insegnò per due anni all’Università Sant’Anselmo di Roma. Fu membro e poi, dal 1982 al 1984, presidente della North American Patristic Society.
La sua tomba si trova a Irving, in Texas, nella cripta del monastero cistercense.

Μετουσια Θεου: Man’s participation in God’s perfections according to saint Gregory of Nyssa. Róma, 1966.
Christian Transformation of Greek Philosophy Illustrated by Gregory of Nyssa’s Use of the Notion of Participation. In. Proceedings of the American Catholic Philosophical Association 40 (1966), 152–157.
Az evilági város: A radikális teológia – Isten halála után. In. Mérleg 3 (1967), 58–67.
The Encounter Between Christianity and Contemporary Philosophy in the Second Century. In. Anglican Theological Review 50 (1968), 3–15.
Participation in the Specific Nature According to Gregory of Nyssa: Aristotelian Logic or Platonic Ontology? In. Actes du quatrième congrès international de philosophie médiévale (1969), 1079–1085.
Recent Serveys of the History of the Early Church and the Tasks of the Historiography of Early Christianity. In. Church History 41 (1972), 444–451.
Theology as Interpretation of Tradition. In. Proceedings of the Catholic Theological Society of America 28 (1973), 225–233.
A tevékenység és a szemlélődés a korakeresztény hagyományban. In. Szolgálat 17 (1973), 10–18.
The Idea of Participation in the Structure of Origen’s Thought. In. Origeniana: Premier colloque international des études origeniennes. Bari, 1975. 257–275.
A hála gondolata az egyházatyáknál. In. Szolgálat 25 (1975), 56–59.
Új hermenautika a filozófiában és a teológiában. In. Mérleg 11 (1975), 165–175., 264–273.
Eternity and time in Gregory of Nyssa’s Contra Eunomium, In. Gregor von Nyssa und die Philosophie (1976), 128–155.
An Introductory Examination and Interpretation of De infantibus 16, 4-21, 5. In. Colloquii Gregoriani III Leidiensis (1976), 47–53.
The Unity of Human Nature in Basil’s and Gregory of Nyssa’s Polemics againts Eunomius. In. Studia Patristica XIV (1976), 275–281.
Plenitudo humanitatis: the unity of human nature in the theology of Gregory of Nyssa, In. Disciplina Nostra. Essays Robert F. Evans (1979), 115–131.
Marcion Revisited: A „Post-Harnack” Perspective. In. W. Eugene March (ed.): Texts and Testaments: Critical essays on the Bible and Early Church Fathers. San Antonio, 1980. 95–108.
The Meaning of the „Cross” (De Tridui Spatio p. 298.19-303.12). In. The Easter Sermons of Gregory of Nyssa: Translation and Commentary. Cambridge, 1981. 305–318.
A Thomist View on Divine Infinity. In. Proceedings of the American Catholic Philosophical Association 55 (1981), 91–98.
Gregor von Nyssa, In. Theologische Realenzyklopädie T. 14, (1985), 173–181.
Basil of Caesarea. In. The Encyclopedia of Religion, vol. II, New York, 1986. 78–80.
Response to Professor O’Meara (on the theology of K. Rahner). In. Communio XVIII/2 (1991), 252–258.
The Use and Interpretation of Paul in Irenaeus’s Five Books „Adversus Haereses“, In. The second century. A journal of early christian studies, Bd. 9 (1992), 27–39.