Classical Theism: A Christian Introduction

by Jordan L. Steffaniak

There is no greater study than that of God himself.

· Understand how our doctrine of God fuels worship
· Learn the biblical basis for classical Christian theism
· Respond to traditional Christian theism's critics 

The goal of doctrine is worship, so our doctrine of God is resolutely practical. What we believe about God fuels the life and worship of the church.

In Classical A Christian Introduction, Jordan L. Steffaniak retrieves the rich, historical doctrine of God that has guided the church throughout the ages. Classical theism fuels the life and worship of the church. But sometimes it is misunderstood as abstract and unwelcome―owing more to pagan philosophy than the words of the Bible. Steffaniak grounds classical theism in Scripture as guided by creeds and tradition. Steffaniak writes with a pastoral goal―understanding the God we worship.

376 pages, Hardcover

Published February 24, 2026

Reviews

[Joel Whitson · Rating 3 out of 5]

3/5 translates to 6/10.

Chapters 1-3 are (largely) excellent. They set the stage very well for the rest of the book. The best portions of chapter 1, in my opinion is how Steffaniak brings a more open definition to "classical theism" rather than "mere thomism" (my words, not his). Thomism is certainly a category within the field of classical theism, but it does not make up all of its DNA (there is a slight qualm I have with how open it gets, but I will note this below). Chapter 2 simply works through various models of God in relation to classical theism, so not much to be said.
Chapters 3-4 work through a lot of the finer points of how one comes to their conclusion concerning classical metaphysics. I believe, personally, that chapter 3 is great throughout and through, while chapter 4 can lose a lot of readers (only in the back portion of that chapter). Chapter 4 gets into a lot of the technical work of metaphysics. In my opinion, while some of these concepts are helpful in the development of the argument, not all are presented in a way that seems "introduction" friendly. That isn't to say that I necessarily disagree with what he writes, but rather that some readers might get "lost in the sauce" in that chapter and find the rest of the book excellent.
Chapters 5-9 are the bulk of the book. This is applying what has been said thus far into a classical theist doctrine of God (particularly regarding the attributes). Let me be outright in saying that I, personally, think the usage of "mere" in front of any sort of current theological concept is a bit overplayed. In particular, I think the relationship between a "mere" *insert attribute* and the specification of what a classical theist's understanding of that attribute is does not always line up. I think that there is, at times, a very wide net cast into what is an acceptable understanding of one of these attributes. Some of the "acceptable" versions of these attributes, in my opinion, would not be safely held in the classical theist camp. For this reason alone, the book really struggles. In an attempt to welcome in such a large crowd, Steffaniak is not entirely sound on his assessment of other, more rigid views of these attributes. In particular, there is such a push against some, like Dolezal or Carter. There are some charitable assessments of soft views, while there are less charitable readings of more rigid views. (I will try to follow up in a comment regarding each attribute, but no promises. Dissertation seminar/writing is a bit more important.) While I have these issues regarding the range of acceptability, the rest of the chapter's work is excellent. There is a lot of textual and historical work done to show the richness of the classical attributes.
So, my final opinion: this book is worth reading. In my mind, a 6/10 is a "you should read this, at large it is a helpful introduction that I have qualms with." It isn't a perfect book. But it is a book worth reading, worth giving to someone who wants a general (but not too general) overview of classical theism. Many of my qualms come from the more rigid position I hold pertaining to many of these attributes.
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Thank you, Baker Books/Lexham Press, for the review copy. Thoughts are my own, and my review is in no way biased based on the reception of a review copy.

[Joel Newberg · Rating 5 out of 5]

4.5. Not perfect, but an excellent primer on classical theism.

[Hayden Mills · Rating 4 out of 5]

Classical Theism: A Christian Introduction by Jordan L. Steffaniak is a helpful and accessible survey of the classical theist tradition. Steffaniak succeeds in clearly summarizing the shared commitments of classical theism while also arguing that the tradition is broader and more diverse than is sometimes acknowledged. In particular, his case that Thomism represents one stream among several—rather than the tradition itself—invites further reflection.

While I am not fully persuaded by how broadly he frames certain aspects of the tradition, his work encourages readers to engage the primary sources more carefully. His chapter on divine eternity is especially strong. On impassibility, his adoption of “affections” language (following Muller) is thought-provoking, though it would benefit from more explicit grounding in primary texts. That said, there seems to be substantial agreement on the substance: that such affections are uncaused by creatures, originating ad intra and terminating ad extra. The disagreement does become semantic at a certain point.

Steffaniak’s irenic tone is commendable, though at points I wished for greater generosity toward some interlocutors. Overall, this is a clear, thoughtful, and highly worthwhile introduction that I gladly recommend.

[E · Rating 4 out of 5]

A quality book on classical theism; a shame it has not received more notice. Steffaniak spends the first half of the book discussing theological method and showing how classical theism is not simply warmed-over platonism. He roots classical theism in God's aseity and goodness particularly.

Then Steffaniak address four major elements of classical theism: God's immutability, his simplicity, his eternality, and his impassibility. He defends these from Scripture and shows their acceptance throughout church history, especially in the great Reformation confessional documents (so don't just blame Thomas!).

At times the author argues for "mere" classical theism, which means not defending every extension of these doctrines, while insisting on their core. Mere classical divine simplicity means that God is wholly and fully himself, not constituted or composed by anything. Mere classical divine immutability means that God does not change ontologically in any respect. His knowledge, will, power, decrees, and perfections all admit of no change whatsoever. mere classical divine eternity means that God lacks beginning, end, and succession. Mere classical divine impassibility means that God does not have any passion and to whatever degree he experiences emotions, they transcend all creaturely conceptions and lack any creaturely aspect of imperrection, whether mutability, disturbance, weakness, or otherwise (326–27).

I'd go a little further on a few of these (I'd deny emotions, e.g.), but this mere formulation is very helpful and ought to be held by all believers.