Inter-Varsity Press

13 Warfield in Perspective

Appendix: A Brief and Untechnical Statement of the Reformed Faith

Bibliography of Works Cited

FOREWORD

Sinclair B. Ferguson

It is a high privilege to write a few words of introduction and commendation to this important survey of the theology of B. B. Warfield. Many (I included) have expressed disappointment that, for a variety of reasons, Warfield never wrote a systematic theology of his own. One of these reasons was undoubtedly his deep sense of pietas toward Charles Hodge (of whom he said that he never made a major decision without asking himself, What would Dr. Hodge say about this?). But few who have read the work of both Hodge and Warfield doubt that the disciple would have produced a greater work than his teacher.

The result has been that, by and large, Warfield has been regarded as a theologian focused on expounding and defending one doctrine alone, that of the inspiration and authority of Scripture.

Dr. Fred G. Zaspel’s work will put that misunderstanding to rest. Warfield’s interests and acumen ranged much wider and deeper. He was prodigiously learned in a variety of areas of theology. Whereas lesser men become typecast by publication in a narrow field of interest, Warfield wrote at the highest scholarly level in the areas of biblical studies, Patristic theology, Reformation theologians, confessional history, and biblical and systematic theology proper.

Dr. Zaspel has quarried the ten volumes of Warfield’s collected works, as well as the published Selected Shorter Writings, but has also mined his lecture notes (and notes of his students), as well as Warfield’s other published works. Wisely, this has included his sermons, which, as one of his colleagues noted, were preached in his rich, educated Kentucky accent that made words come from his lips “as if they walked on velvet.” These are often minor theological treatises on their own and well express Warfield’s spiritual drive and pastoral sensitivity. In addition, we find here reference to materials published in places sufficiently obscure as to guarantee that Warfield’s articles would share their fate of oblivion.

In contrast to the caricature of Warfield as a one-doctrine theologian, any student of his who has attempted to read widely in his work soon realizes that to some degree his thinking and writing covered the bases of the whole theological system. Of course there are some loci to which he paid special attention.

The mountain peaks are found not only in the doctrine of Scripture but also in his studies in the person and work of Christ, and soteriology. In addition are impressive mountains of learning in his studies in Calvin and the Westminster Assembly. And Dr. Zaspel has paid careful attention to Warfield’s enduring concern, expressed in his critical reviews (born, perhaps from his early studies in Europe), to inform his fellow Americans of the latest theological thinking emerging from the continent—and in the process, along with characteristically generous comments where merited, to provide his own devastating critique.

Here then is spread before us the entire mountain range of Warfieldiana as we are given the privileged position of surveying the encyclopedia of Warfield’s thought. The Theology of B. B. Warfield is, therefore, as its title suggests, a systematic summary of his thought; but it is also an ordnance survey map with copious notes directing the traveler in Warfieldiana to some of the best places to linger, find nourishment, or rest—or simply pause to admire.

These pages represent a labor of love of Herculean proportions. The Warfield corpus is substantial and wide ranging. Few writers today are capable of the breadth of interest that made Warfield a scholar of Renaissance-man proportions. Not only so, but Warfield’s tendency was to write according to older principles—paragraphs extending to three pages are not uncommon in his writings—and so his work makes demands on the reader’s powers of both concentration and perseverance.

Having known of Fred Zaspel’s intentions from the commencement of this work, I am filled with admiration that he has successfully completed it—not least since Warfield has been a companion to me throughout most of my Christian life. I had just turned seventeen and recently arrived at university in Scotland when

I first heard the name of B. B. Warfield spoken in reverential terms by an older student. It was clear that one could not afford to remain ignorant of the man or his writings. And so I obtained (from what was then the Craig Press) the abbreviated set of his works, the ten-volume Oxford edition (though now widely available) having been long out of print.

The patient scholarship of his essays in The Inspiration and Authority of the Bible was, of course, immediately impressive. The scholarship represented in his studies in Calvin and Augustine were enormously informative to a relative novice only beginning to read in Calvin. The Studies in Perfectionism were sufficient to immunize me for life against all forms of “higher life” teaching! But the deepest impression was made by his Biblical and Theological Studies and The Person and Work of Christ—though perhaps the deepest impression of all, on me and many others, was made by Warfield’s striking essay “The Emotional Life of Our Lord” (curiously absent from the Oxford ten-volume edition). Here, for a younger Christian, was at last serious and stretching theology that enhanced understanding of Christ and enriched faith in him and love for him.

I felt then, as I feel now, that here was a theologian who understood what theology was for. Benjamin Breckinridge Warfield (who could ever think of him as “Ben” or “Benny”?) has been a mentor and friend ever since. Now that The Theology of B. B. Warfield is being published, hopefully many more in our generation and beyond will come to discover the same riches. Dr. Zaspel deserves our congratulations and our profound gratitude for producing this invaluable volume.