This article proposes a way of reading Karl Barth's Church Dogmatics backwards or ‘from the end’. Employing this method to explore The Doctrine of God and The Doctrine of the Word of God highlights two aspects of Barth's theology. The first is the importance of communion to Barth's account of the immanence and economy of God, especially in his understanding of God as the ‘Lord of Glory’. The second is Barth's careful balancing of christology and pneumatology across the first two volumes of the Dogmatics through the use of a chiastic structure that underpins his construal of divine election and his account of divine revelation.

To combat the charges raised by Radical Orthodoxy and others, which allege that Protestant soteriologies amount to a legal fiction, Bruce McCormack and Michael Horton suggest that Reformed theology embrace a covenantal ontology, which aims to overcome legal fiction objections without sacrificing Reformational insights or making recourse to medieval participatory metaphysics. For both theologians, covenantal history and participatory metaphysics are treated as rival paradigms. I suggest that their proposals display serious weaknesses and propose an alternative approach, inspired by the retrieval of Reformed scholastic insights, which treats covenant and participatory metaphysics as complementary motifs rather than rival paradigms, and is thereby able to overcome the legal fiction objection while maintaining Protestant distinctives.

‘Virtue is a good quality of the mind, by which one lives rightly, which no one uses badly, which God works in us without us.’ Thomas Aquinas quotes this ‘Augustinian’ definition near the beginning of his treatment of virtue in general. Because it fails to apply to acquired virtues, some conclude that Aquinas presents this definition only to set it aside. Against such interpretations, I demonstrate that Thomas’ use of the definition is the key to understanding the treatment of virtue at Summa I/2.55–63. First, I show why Thomas places the definition where he does, at the end of question 55. Second, I show that the definition is not peripheral but rather discloses the inner logic of his treatment of virtue. Finally, I show that for the reader who grasps this inner logic, the conclusion drawn explicitly at Question 65 – that only infused virtue is virtue simply – is revealing but not surprising.

In the biblical theophanies of Isaiah 6 and Daniel 3, divine condescension and human ascent constitute reciprocal ecstatic moves towards a divine–human encounter. The christological interpretation, widespread in early Christian reception history, further discerns in Isaiah 6 and Daniel 3 an anticipation of the radical condescension of the Logos-made-human and, conversely, an anticipation of the deifying ascent of humanity in Christ. Finally, the early Christian reading of Isaiah 6 and Daniel 3 as ‘christophanies’ – that is, as manifestations of the Logos-to-be-incarnate – also allows us a glimpse into the performative aspect and experiential claims of early Christian exegesis, broadly construed to also incorporate hymnography, iconography and ritual.

It is the argument of this article that Dietrich Bonhoeffer's hermeneutical approach understands creaturely existence to be truly held by the Word made flesh as the risen Christ, who is still wholly human and therefore truly present in creation. Therefore, this article argues with Dietrich Bonhoeffer that, for a viable theological hermeneutics, it is critically necessary to consider the kenotic movement of the risen Christ, not only for a proper understanding of holy scripture in its genuine humanness, but also for an understanding of the new creation as taking place in reconciled creatures through the Word.

This essay explores the eucharistic theology of the confessions and catechisms in the Reformed tradition that were influential in Scotland between 1560 and 1640. A core purpose is to illumine the dogmatic architecture of early Reformed Scotland, and to reach a greater understanding of the different doctrinal impulses which shaped its churches and its people. A second purpose is to correct the way in which the doctrinal material from this period has been handled in some contemporary historic and constructive accounts. The essay first articulates a theological framework of harmony and diversity within which its source materials will be considered. It then exposits and analyses the content of these documents, aiming to locate them within this heuristic framework. In a final section, it draws some tentative conclusions in both historical and constructive directions.