A Companion to the Theology of John Webster (Book Review)

202 PRESBYTERION: COVENANT SEMINARY REVIEW 47/2 two questions later, the lecture includes an Edwardsian reply: the will may be contrary to many desires but never “opposite to the prevailing desire,” a brand of the freedom of inclination. The influence of Edwards remains later on: “the will is determined by the active principles that exist and prevail in our nature when the volition is made” (though “nature” should be clarified since it is temporally-indexed). Moreover, Alexander removes indifference in the human from any part of the concept of the will’s freedom, for “how ridiculous would it be for anybody to insist that the soul chooses one thing before another one at the very moment it is perfectly indifferent with regard to both! . . . Choice and preference can no more be in a state of indifference than motion can be in a state of rest.” The section no doubt drew the attention of Hodge, for the notes are more copious and discursive and move to touch upon Christian sanctification theory; in other words, the discussion touches on whether total wickedness of the heart—removing liberty—might make crimes more excusable. Alexander’s lecture emphasizes the “active principle” aspect of the will—that the will is acting upon the principles of the person’s “affection, appetite, sense, or inclination” to show how the growing sanctification or reprobation of the person can redound to praise or blame, as the case may be. In other words, the soul can be judged both for “sudden and impetuous” acts and for the state of its “active principles.” God, Creation, and Human Rebellion is a unique publication and an historical-intellectual treasure. That these thoughts would come down to us from handwritten notes is a fortune. Every scholarly library should include the volume, and interested pastors who want a crisp taste of the state of Reformed teaching at the outset of Old Princeton will benefit from this digest. Last, Alexander’s reflections on the mind and will are unique, rather than traditional, in their position and emphasis, as well as more discursive in the notes with which Hodge followed his teacher’s thoughts. Historians of ideas, theologians, and philosophers will all be interested in these more vivid and exploratory sections. NATHAN SUNDT Pastor, Bat Cave Baptist Church, Bat Cave, NC PhD candidate, The Southern Baptist Theological Seminary A Companion to the Theology of John Webster, edited by MICHAEL ALLEN and R. DAVID NELSON. Grand Rapids, MI: Eerdmans, 2021. Pp. 336. ISBN 978-0802876744 Michael Allen and R. David Nelson have compiled here a rich collection of essays from a strong assortment of theologians in honor of the late British systematician John Webster. This volume is divided into two parts. The first is committed to detailing Webster’s theological development, while the second delves into Webster’s work on specific and notable doctrines. Given that the volume comes in commemoration of a theologian whose life ended tragically too soon, it remains balanced and constructive in its consideration of Webster’s work. And while it is unabashedly an homage to Webster, it does not teeter into uncritical adulation. Some essays stand noticeably above others in terms of clarity and accessibility, but ultimately, they provide a robust introduction to Webster’s theology for students and scholars alike— furnishing more than enough evidence for why his contributions to theology deserve such attention. Almost any interaction with Webster will expose one to the phrase “theological theology” which for Webster—though it has multiple meanings—marked a concern that Christian theology was too often becoming a discipline subservient to other fields of study and thus BOOK REVIEWS 203 distorting itself. Theology, according to Webster, cannot be done as though the subject of study is absent from us in the task but must be done coram Deo. What one will find in this volume of essays is analysis of the work of a man earnestly concerned about keeping the God of the gospel central to theology. As Christopher R. J. Holmes puts it: “What I admire most [about Webster] was his sense that God matters. Theology, if it is to be theology, must remain preoccupied with God” (169). Where modern theology has often found itself disoriented and deformed in having lost sight of theology’s uniqueness, Webster sought correction through that aforementioned preoccupation with God by keeping the study of theology (in Thomistic fashion) as the study of God and all things in relation to God. Part of this task for Webster required keeping both exegesis and dogmatics as central to his discipline, and key to this was a going back to figures throughout church history such as Augustine, Aquinas, and Calvin. Katherine Sonderegger in her contribution to the volume insists that one aspect of Webster’s agenda in his doctrinal work was both an attentiveness to the modern intellectual framework of his time and “a rich acknowledgment of the doctors of the church and a commitment to ressourcement” (212). This latter recognition is especially important lest we find ourselves untethered in the theological task. In both these things Webster offers for modern Protestants a reminder that we do not do theology in a vacuum, that it would be wise to do theology in conversation with our ecclesial tradition, and that theology flows out of exegetical reasoning. This volume considers not only why Webster stands out as a theologian; it also frequently considers, both directly and indirectly, Webster’s emphasis on doing theology virtuously. Notably in this volume, one can come to recognize the intellectual virtue of humility that permeates Webster’s work and evidently marked his own life in relation to others. In our age of social media self-promotion and frequent competitive questing in the academy, the humility taught and emulated in the work of Webster feels almost foreign. Ivor J. Davidson encapsulates it when he says: “Humility was, for him, an essential spiritual grace” (17) This volume provides both an opportunity to learn of Webster’s life and theology and the opportunity to learn from Webster’s commitment to theological virtue. There is plenty to learn in how his compelling theological vision was matched by perhaps an equally compelling sense of intellectual virtue. There is a sadness to this volume that emerges in nearly every essay. As is detailed in the book, Webster’s life ended before he was able to finish his theological opus. Many of the writers knew Webster personally, and a certain poignancy permeates—yet essayists express also a great hope and gratitude. Though Webster may have left some things unfinished, what he undoubtedly left behind was a positive theological vision for our era. In many ways, what this volume demonstrates is the impact Webster has had on a new era of theologians from a wide variety of perspectives and backgrounds. While I heartily recommend the volume, there are a few standout chapters. Four stood out particularly for their substance, accessibility, and clarity. Michael Allen’s “Reason” provides an excellent sketch of Webster’s commitment to the intellectual life as shaped by Christian virtue and as “by the action of the Triune God” (131). Fred Sander’s “The Triune God” carefully details Webster’s theology of the Trinity, helping reveal just what makes theology theological. Justin Stratis’s “Creation” details the development of Webster’s doctrine of creation which emerged toward the end of his life. And finally, R. David Nelson’s epilogue, “Courses Charted but Not Taken,” offers perhaps the most interesting look at the work Webster was doing before his untimely death. In this final essay of the volume, Nelson explains the proposal of the five-volume work of systematic theology by John Webster as offered to Baker Academic 204 PRESBYTERION: COVENANT SEMINARY REVIEW 47/2 and proceeds to interpret the proposal, noting Webster’s theological priorities, methodological commitments, and organizational reasoning (among other things). If one is interested in learning about the life and theology of John Webster with the help of others, then there is perhaps no better place to begin than this fine compilation. While some essays are more suited for those with a wider understanding of the modern theological landscape, this still generally remains an accessible and substantive entry point for those interested in Webster’s life, work, and legacy. JEB RALSTON PhD Student, Trinity Evangelical Divinity School How to Read Theology for All Its Worth, by KARIN SPIECKER STETINA. Grand Rapids, MI: Zondervan Academic, 2020. Pp. 203. ISBN 978-0310093824 Karin Spiecker Stetina’s How to Read Theology for All Its Worth sets forth a clear purpose: “to train students in the art of reading theology with the hope that they may be able to understand and appreciate it for all its worth” (xiv). Tailored as a guidebook for reading theological works, Stetina organizes the majority of the book (chaps. 3–8) around practical steps for becoming a “discerning reader” of theology. Furthermore, Stetina sets forth six appendices that function as everyday resources for furthering the reading of theology. These appendices include guides for teaching others how to read theology, lists of significant theological works, how-to practices for engaging a theological work, and guides for having and leading theological discussion. The first two chapters of the book include an overview of the mind-set, tools, and preparation needed to be a discerning reader. In the first chapter, Stetina wisely touches on the necessity of “listening” as foundational to reading theology. Listening leads to the ability to “discern the valuable insights” of many who have “faithfully sought to know God and themselves according to God’s revelation” (19). Stetina then uses chapter two to highlight the importance of prayer and Scripture as preparatory matters for reading theology. As further explained, prayer and Scripture are “essential to Christian discernment,” particularly when reading theological works (22). Chapters 3 through 8 describe the practical “how-to” steps in reading theology. These chapters (i.e., steps) include: (1) examining textual features and biographical information, (2) identifying the context, (3) discerning theological frameworks, (4) discovering sources, (5) discerning the theologian’s view, and (6) evaluating and applying the work. First, Stetina advocates for “beginning your evaluation” by examining “the cover and other textual features” of a book (33). The remainder of chapter 3 provides examples of a work’s textual features (table of contents, endorsements, title, etc.) and briefly details how to examine such features. The second step (chap. 4) involves identifying the context of the work. A strength of the book, this chapter exemplifies Stetina’s true understanding of how to read theology. In particular, Stetina presses the issues of authorial intent by way of the oft misappropriated Robert Frost poem “The Road Not Taken” (52–53). Because theology traverses centuries of diversified history and has long been a global endeavor, identifying the context of a theological work is absolutely crucial to its reading. Third, in chapter 5, Stetina advocates for discerning theological frameworks around a particular work. Thus, this chapter explores how to identify the “what” and “how” of a theological work. Further, chapter 5 provides a brief list (and definitions) of various genres of