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George Hunsinger (ed.), For the Sake of the World: Karl Barth and the Future of Ecclesial Theology (Grand Rapids: Eerdmans, 2004), pp. 220. $36.00.

doi:10.1017/S0036930606002870 George Hunsinger (ed.), For the Sake of the World: Karl Barth and the Future of Ecclesial Theology (Grand Rapids: Eerdmans, 2004), pp. 220. $36.00. The essays in this book are taken from the conference on Karl Barth’s theology that took place in Princeton in 1999. The title of the collection is more a reflection of the catholicity of that conference than of any particular thematic unity between the lectures, for they range from purely systematic or more historical pieces, to discussions of Barth’s relevance within contemporary global-political debate. Of equal significance to their content, perhaps, is the event they document, namely the conference which inaugurated the Center for Barth Studies at Princeton Theological Seminary. Over three hundred participants from North America, Europe and Asia attended to celebrate the opening of the Center in 1997, in the Seminary’s Luce Library. Its establishment reflects the important trend whereby many of the keenest students of Barth’s theology are now found in North American circles. Having purchased the library and personal documents of Markus Barth, the Center is well on the way to acquiring an exhaustive collection of writings by and on Karl Barth, as well as other historical artifacts, which makes it an unparalleled resource for scholars world-wide. The book, meanwhile, indicates the continuing appeal of Barth’s writings beyond narrowly theological groups. After an introduction by Hunsinger, there are six main essays, each of which is followed by a shorter response. The first is by John W. Hart, who distils a number of insights from his important book on the fragile theological alliance between Barth and Brunner. Hart’s work is useful in a number of respects. First, he traces the beginnings of the disagreements between these theologians to a much earlier date (1916) than those who have approached their relation through the nature–grace debate of the early 1930s have been inclined to think. It appears (especially from an examination of their correspondence) that real theological differences were close to the surface from the start, a fact masked by their initial collaboration in the journal Zwischen den Zeiten. Second, Hart recognises the extent to which those disagreements were certainly magnified by personal difficulties, namely an inferiority complex on Brunner’s side and Barth’s