IN 2021, Scotland reluctantly dispatched one of its most distinguished theologians and churchmen, the author of this book and of many other useful volumes on central theological questions, south of the border to become the Regius Professor of Divinity in an ancient English university. Edinburgh’s loss became Cambridge’s gain. Professor David Fergusson now finds himself engaging with the Church of England, to our enrichment, as well as with the Church of Scotland (“the Kirk”), where he has continuing responsibilities.

His aim, in which he succeeds admirably, is to “combine a commitment to academic theology with engagement in church life”. This volume of collected essays on a wide range of theological and pastoral topics comprises the first published fruits of his endeavours among us. Fourteen out of the 17 chapters have appeared before, in scattered locations, and have been lightly edited here; three are newly minted.

Fergusson over-modestly describes himself as “a general practitioner” in theology, but it would be nearer the truth to say “theological polymath”. The contents of this volume range from the big theological questions of the nature and power of God, creation, and providence, in the first part, through more philosophical questions concerning religious faith, in Part 2. This part includes valuable chapters on the sceptical side of the generally Christian and Presbyterian Scottish Enlightenment (David Hume and Adam Smith), and contemporary concerns, including some sharp comments on the New Atheists, notably Richard Dawkins.

The third part engages more directly with topical ecclesiological and missiological questions, including the theology of worship, interpreting the Bible in the Church today, social theology from a Reformed perspective, and the place of theological study in the university.

The title is intriguing. “Reformed” names an important global tradition of the Christian Church, stemming from the Swiss (rather than the German) Reformation and particularly the theological legacy of John Calvin (1509-64), who was a powerful influence on the theology of the later English, as well as the Scottish, Reformations. Historically, the Reformed tradition has prized simplicity and even austerity in worship, has eschewed hierarchy and, with it, episcopacy, and has promoted sound learning in its ministers.

While Fergusson holds no brief for austerity in worship, he is certainly committed to rigorous theological training for the Church’s ministers. For him, as these essays bear out, to be Reformed means to embrace a theology that is devoutly practical and ethical rather than metaphysical or speculative. It also involves intellectual humility and the acceptance of provisionality in theology, and the adoption of a critical stance towards church institutions. The Reformed agenda reprises the old watchword Ecclesia reformata semper reformanda secundum verbum Dei (“The reformed Church [is] always reforming according to the Word of God”) — which is surely a motto for all Christian Churches to take to heart.

Then what is meant by “Humanism” here? Needless to say, it is the antithesis of what the British Humanist Association stands for in its disdain for religious faith and faith’s diverse institutional embodiments. But, just as modern Humanists claim to do, Fergusson’s Humanism esteems scientific research and critical thinking, supports tolerance, and promotes human flourishing.

Interestingly, there is a significant genealogical connection of Humanism with the Reformation, because the leading 16th-century Reformers (including those in the Roman Catholic Church) were children of the Renaissance and thus “Humanist” scholars. “Renaissance Humanism” refers to the rediscovery, editing, translation, and printing of ancient, classical texts (“humane letters”), including Erasmus’s Greek New Testament and the works of the church Fathers.

For Fergusson, “Humanism” also includes “an approach or temperament”, with regard to theological exploration, which neither embraces modern culture uncritically nor dismisses it as of no relevance, but engages and grapples with it in the name of Christian revelation.

Fergusson’s method is grounded in scripture and centred on Jesus Christ. It is refined by interaction with a wide spectrum of theologians ancient and modern, and orientated to church life and to Christian faith. The prevailing tone is one of moderation and reasonableness, which lends added impetus to his conclusions when we get to them.

Most readers of this book would need a degree in theology to get the most out of it. It is a sane and steady theological resource to keep to hand and to consult. Theological teachers and their advanced students, and qualified clergy and lay persons will find that Fergusson has something enlightening to say about many a tricky topic.

The Revd Dr Paul Avis is Honorary Professor in the School of Divinity of the University of Edinburgh, and Editor-in-Chief of Ecclesiology.

Reformed Humanism: Essays on Christian doctrine, philosophy, and church
David Fergusson
T&T Clark £85
(978-0-567-71274-5)
Church Times Bookshop £76.50