Though the four essays and introductory chapter found within John Webster's latest piece of Barth scholarship are meant merely as preparatory studies, a forum to open up lines of enquiry in ‘a neglected and extremely important period of Barth's theological work’, they do so with the force of one who has been studying Barth for the better part of two decades (p. vii). Webster's masterful reinterpretation of long-standing notions of Barth and his theology, coupled with his insightful analysis of Barth's writings, demonstrate once again why he is one of the principal interpreters of Karl Barth to date. That interpretation is one which, as Webster states, sees Barth even in the 1920s as

The essays which follow are working expressions of that picture.

Chapter 1 addresses the need for an in-depth reappraisal of Barth's work not only because of the increasing availability of previously unpublished work through the Gesamtausgabe, but also because of the ‘amplified picture’ these works lend towards understanding Barth's theology over all. Barth's works in the 1920s have often been either overshadowed by his controversial Romans commentaries or overlooked in a search for ‘something deeper’ to explain his impetus (pp. 2, 1). To Webster's dissatisfaction such failings have led to a rendering of Barth ‘as theological dissident whose natural genre is polemical essay . . . and whose presentation of the Christian faith is dominated by an oppositional view of God and the world’ (p. 3). Such criticisms are in stark contrast to the portrait Webster envisions of Barth as filled out through careful and thorough readings of the Göttingen and Münster lecture texts.

Chapters 2 and 3 (‘The Theology of Zwingli’ and ‘The Theology of the Reformed Confessions’) draw attention to the considerable impact of Reformed theology upon Barth's work, including Barth's growing use of dogmatic principles to tackle theological problems, as well as his intense preoccupation with the issue, in all its various forms, of the positive relationship between God and creaturely being and activity. Other important issues raised within these two chapters are Barth's focus on the relationship between the eucharist and incarnation in relation to God's self-mediation and Barth's use of the Reformed scripture principle in relation to God's self-revelation.

In chapter 4, ‘The Resurrection of the Dead’, Webster addresses two extremely significant issues which have a history of putting people off: first, Barth's exegetical approach to scripture, specifically in 1 Corinthians; and second, the eschatological issues raised there. Webster is resolute that only when the first issue is satisfactorily discussed can the second bear any significance at all, simply because the first – which shapes the context of the second – is so often misunderstood. Once again Webster's patient listening and detailed analysis make a significant contribution to the understanding of this often-maligned text.

The fifth and final chapter acts as a capstone to the book. In ‘There is no past in the Church, so there is no past in theology: Barth on the history of modern Protestant Theology’ Webster brings together the different genres of inquiry (historical theology, exegesis, ethics and dogmatics) to demonstrate how Barth's ‘earlier engagement with the history of Christian thought continues into and . . . shapes his later theology’ (p. 91). Webster demonstrates the far-reaching impact that Barth's work in the 1920s had on his theology as a whole including the Church Dogmatics. Barth's Protestant Theology in the Nineteenth Century proves to be an invaluable conversation partner in Webster's reappraisal of Barth's work.

The fact that this book is a collection of essays prepared separately never seems to detract from its unity; rather, each essay highlights a related aspect of its overall theme:

The book as a whole presses hard against those critiques which paint Barth as one unconcerned with the positive relationship between God and his creation and draws specific attention to overlooked topics such as the impact of the Reformed tradition on Barth as a theologian and the significance of the scripture principle for his work. The strength of Webster's work lies in his steady and patient exposition of Barth's texts, leaving a sense that he has spent a great deal of time simply listening to what Barth has to say. The payoff is a convincing portrait of Barth meticulously developed through close textual analysis.

It is interesting that in this book Webster is often as pedagogical as he is erudite, frequently offering an approach to the task of interpreting Barth as much as an interpretation. Perhaps this is because, as Webster notes, serious theological reflection on Barth's work, which has often been simply a quarry for personal agendas, requires more than merely superficial engagement or hurried analysis. It is an added bonus of this book to be able to catch a glimpse of the mechanics behind Webster's work.

Veterans of Barth scholarship and newcomers alike will certainly find this text engaging and insightful. There is no doubt that Webster has added another brilliant brush stroke to the varying portrait of Karl Barth's life and work.