Holy Scripture: A Dogmatic Sketch (Current Issues in Theology) (Paperback)

Chapter 1, 'Revelation, sanctification and inspiration'. Webster argues that a doctrine of Holy Scripture must be based on a prior account of divine communicative activity; everything to be said about Holy Scripture must be 'subservient to the self-presentation of the triune God' (6). Webster then describes this self-presentation in terms of revelation, sanctification, and inspiration. Revelation is 'the life-giving and loving presence of the God and Father of our Lord Jesus Christ in the Spirit's power among the worshipping and witnessing community' (12). 'The "sanctification" of Scripture (its "holiness") and its "inspiration" (its proceeding from God) are aspects of the process whereby God employs creaturely reality in his service' (8-9). Speaking of Scripture in terms of these three particular aspects of divine communicative activity preserves the priority of divine action, what Webster calls 'proper dogmatic order'. Particularly helpful are Webster's explanation of his choice of the term 'sanctification' to depict God's use of Scripture, along with his critique of descriptions of Scripture as divine accommodation, as analogous to the hypostatic union, as testimony, as a means of grace, and as taking 'servant form' (Berkouwer).

Chapter 2, 'Scripture, church and canon'. Where God is communicatively present, says Webster, there also is the church. The church, therefore, is rightly described as the 'creature of the word', and so a doctrine of Scripture must also address Scripture's relationship to the church. According to Webster, 'The definitive act of the church is faithful hearing of the gospel of salvation announced by the risen Christ in the Spirit's power through the service of Holy Scripture' (44). Webster then offers suggestive sketches of the visibility and apostolicity of the church, Scripture's authority within the church ('its Spirit-bestowed capacity to quicken the church to truthful speech and righteous action' (52)), and the church's act of canonisation.

Chapter 3, 'Reading in the economy of grace'. How then does God's communicative presence, within the communion of the church, achieve in the individual reader of Scripture? In this deeply moving, even devotional, chapter, interwoven with seasoned advice from the likes of Calov, Calvin, Bonhoeffer, and Zwingli, Webster portrays the act of reading Scripture as 'an instance of the fundamental pattern of all Christian existence, which is dying and rising with Jesus Christ through the purging and quickening power of the Holy Spirit. Reading Scripture is thus best understood as an aspect of mortification and vivification: to read Scripture is to be slain and made alive' (88).

Chapter 4, 'Scripture, theology and the theological school'. The 'Current Issues in Theology' series to which this book belongs is intended for 'upper-undergraduates and graduate students of theology, as well as...Christian teachers and church professionals'. It is appropriate, then, that the one particular, non-dogmatic issue Webster chooses to address is the role of Scripture in the theological tasks of formulating doctrine, catechesis, and training church leaders. Taking his cue this time from Ursinus, Webster argues that theology, in all its tasks, is 'a simple sketch or outline of the different parts of Christian teaching with an eye to their scope and interrelations. There is no organising principle,...and no interest in defence or apologetic commendation: the aim is simple summary description' (113). Theology, therefore, is 'not a set of improvements on Scripture', but is rather 'most properly an invitation to read and reread Scripture, to hear and be caught up by Scripture's challenge to a repentant, non-manipulative heeding of God's Word' (130). Webster then concludes this extraordinary account of Scripture with Calvin's 'Jeremiah' prayer and a poignant appeal from Augustine's sermons on the Gospel of John.