Griffiths describes this slender volume as a how-to work, and he does not disappoint. It contains solid practical advice for those aspiring to do Catholic theology, even while arguing for several controverted positions. The book is divided into forty-one short sections, which fall roughly into three broad units. The first fifteen sections treat the nature of Catholic theology, asserting that it is a reasoned discourse about the Lord that seeks “cognitive intimacy” in response to a “particular archive and a particular tradition” (24). In these sections, Griffiths helpfully distinguishes confessional from theological discourse, sharply differentiates cognitive intimacy from other forms of intimacy, and explores the value of both ecclesial and nonecclesial theology. Likely the most controversial part of the book, this first set of sections crests with the claim that only knowledge and fluency are required for doing Catholic theology: baptism, faith, holiness, and moral virtue serve as no more than “contingent aids” (48). Even if one remains unconvinced by Griffiths’ position, his clear and engaging argumentation demands serious consideration and lays bare key points of disagreement.

The next group of sections focuses on the “Catholic archive” (54), that is, what the Catholic theologian needs to know. The almost inevitable debate arising from other parts of the book risks obfuscating these balanced and practical sections. For example, while enjoying widespread agreement, Griffiths’ assertion that “Scripture ought to be a constant interlocutor for all Catholic theologians” (63) serves as an ever-needed reminder. The accompanying discussion of various versions of Scripture shows the seriousness with which he takes this claim. The brief introductions to conciliar texts, Denzinger, catechisms and creeds, canon law, liturgical books, and various nontextual artifacts are useful for neophyte theologians. However, his assertion that “the textual archive remains the principal resource for theologians” (91) seems unconcerned with the life of the church as a locus of theology, a fear not allayed by other sections of the book.

The final portion of the book highlights the skills needed for the performance of theology, which include the capacity to generate theological questions, make distinctions, argue in a reasoned fashion, and to discover, interpret, and speculate. Griffiths’ earlier assertion of theology as a type of discourse pays dividends in these sections, enabling him to speak about theological fluency, lexicon, and syntax. Two of the longer sections in this area of the book elaborate and demonstrate the importance of the phenomenological attitude, specified as attention to the structures and techniques of arguments, as essential for composing theology. One particularly thought-provoking (and ironically original) section suggests that theologians in training should learn by imitating theological models.

Especially laudable is Griffiths’ section on antagonism and argument, which commends argument as “truly productive” and asserts that a serious failing of contemporary Catholic theological formation is the lack of engagement with opponents of one's own positions. This theme of engagement with others appears at several points in the text, and it counts as one of the key advantages of Griffiths’ understanding of theology as open to nonbelievers. Surprisingly, these assertions come with an emphasis on the authority of magisterial teaching. Griffiths colorfully avers that, as one kisses the episcopal ring, theologians “should kiss the textual body of local episcopal teaching” (72). The tension between these two claims might be eased by his position that some theologians do not have an ecclesial vocation, but nonetheless stands out as one of the most interesting facets of the book.

While one might hope for more support for Griffiths’ substantive arguments—perhaps most frustrating is the lack of notes—this small book nonetheless makes for a compelling read sure to generate fruitful (and intense) discussion. While the writing is accessible to undergraduates, and parts of the book may fit well into some courses, the overall thrust of the book seems better suited to those with an interest in pursuing careers in theology, which makes it an excellent resource for introductory graduate courses and for theologians and libraries.