john webster theologian

John Webster (vers 1580 vers 1624) est un dramaturge anglais, contemporain de William Shakespeare. The gospel's God is eloquent: he does not remained locked in silence, but speaks." However, as I have learned the past three years from who perhaps was the best living theologian in the world in his mature years, John Webster (1955–2016), theology is far from being a … Keep a pen handy, as you'll want to underline a sentence or two in each sermon that will speak to you. He was made a canon of Christchurch Cathedral, Oxford, and served on various Church of England committees when asked, but he never went looking for ecclesial honours. The question at the center of this lectures series is the nature of human fellowship with God. One can see how grace as elicitation began to permeate Webster’s work as he sought to redress the imbalance he found in Jüngel. He also insisted on reading Barth as a whole (not just the Römerbrief, not just the doctrine of revelation), as consistent thematically and consistently biblical, and most of all as the church theologian he was—not, that is, as a critic of liberalism or cultural polemicist or harbinger of postmodernism or whatever. But that came later: First he studied language and literature and went to Cambridge in the late 1970s to pursue English, though he was quickly disabused of his interest. Before turning to the real article, though, let me begin with Webster’s biography (after all, we still study Calvin’s life even if he meant us not to).

Almost all of Webster’s efforts at constructive theology after that address were an exercise in dogmatic theology, from his breviary on holiness (2002) to his “dogmatic sketch” of scripture (2003) and his collection of essays aptly titled Confessing God (2005). In order to navigate out of this carousel please use your heading shortcut key to navigate to the next or previous heading.
What is the church? The last time I heard him give a presentation, a few weeks back, one of my PhD students passed me a note asking if I could explain what the title meant! It is not dead or inert or at one’s disposal; it is nothing without the real article.

Having been invited by Alan Torrance to visit King’s College, London, I found myself sitting beside him and staring at Colin Gunton over lunch. Sapientia emerged as an idea just over a year ago. Alan had just introduced me as a young doctoral student at Oxford studying Richard of St. Victor. I regret that I was not able to share with him what I wrote about his work. II Virtue and Intellect (London: Bloomsbury T&T Clark, 2016), 155. More, however, John's vocation was academic.

It is a creature of grace, receiving with astonishment and gratitude the good news that slays and makes alive again.

[4] Perhaps the most paradoxical feature of Webster’s work was the way in which it was simultaneously deeply antagonistic to any number of prominent modern and postmodern trends without, as it were, raising a ruckus.

God is love, and God’s love makes creatures be that did not have to be, that have no reason to be other than God’s good pleasure that they be. The first thing to say of Webster’s biography is that it is found in almost nothing that he wrote. A sounder approach would be to subsume ‘interdisciplinary’ engagements under theology’s apostolic vocation” (, “Scripture can no more be read in isolation from the divine Word than the history of Jesus can be grasped apart from or prior to its relation to the eternal divine Logos” (. It is a history with three principal moments, which correspond to the three great external divine works. It is the means of God’s speech to God’s people, and through it God rules, guides, and teaches them; it is thus a means of communion as well.
Webster’s account of Christ’s work to save lost creatures is quite traditional, located as it is in the Reformed tradition (with nods to patristic and Thomistic sources as well). From Schleiermacher and Ritschl to Barth and Bultmann to Moltmann and Jenson, systematic theology in the last two centuries has been, or has made it an ideal to be, “christocentric.” And there are times, in Webster’s earlier work, when he seems to follow his erstwhile master in this. Getting Beyond the Labels, Breaking News: Science Disproves the Bible, Humans Created Mortal, with the Possibility of Eternal Life, Exploring the Quasi-Concept and the Area of Evil, Introduction: Evil Possible—A Misleading Facility, The Understanding of God Implicit in the Eucharist. Yet such is the goodness of the creator that creatures are not permitted to ruin themselves. A perfect book to read a chapter a day. (It was in Latin, and John did not bother to translate it.). Prime members enjoy FREE Delivery and exclusive access to music, movies, TV shows, original audio series, and Kindle books. “The historical, literary and speculative virtues of exegetes and dogmaticians are therefore subordinate to spiritual graces,”[55] for “[f]aithful reading of Holy Scripture in the economy of grace is not the work of masters but of pupils in the school of Christ.”[56], The name of that school, as we have seen, is church, the community gathered around the Word, assembled before the lectern (beneath which stands the pulpit). Webster writes, "Preaching is one of the principal ways in which the God of the gospel has dealings with us. He certainly saw and drew this from Thomas Aquinas’s writings: “Sacred doctrine does not treat of God and creatures equally, but of God primarily, and of creatures only so far as they are referable to God as their beginning or end.”[3] This clearly helps us see that theology first studies God, and even when it studies creation (i.e., things that are not God), it still studies God because it studies those other things with reference to or in relation to God. The development of John’s thought thus has to be recognized not in terms of periodic shifts, but as accumulative. 6:1)” (“Webster’s Response to Alyssa Lyra Pitstick, “Breaking the spell of [ecclesial] anxiety is not easy.

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