Summary: An account of the theologian’s faith, life, and theological engagement.

J. I. Packer was one of my personal theological heroes. His impact on my life came primarily through the book Knowing God, which I read during my student days. As a young Christian, I discovered that the chief end of our lives as well as the work of theology is that we know, love, and glorify God, and not just know about him. The first time through, I read a few pages at a time, stopped, reflected, and prayed in wonder at the greatness, majesty, holiness, and love of God. It is one of those books I’ve re-read several times. I only heard Packer speak once, giving a series of lectures on revival in Ann Arbor, contrasting Jonathan Edwards and Charles Finney, along with an exposition of Psalm 85 as a prayer for revival. The talks were marked by precision of thought and warmth of devotion.

Reading this account of the life and thought of Packer by Alister McGrath, I came to understand that the qualities I appreciated in his lectures and his books reflected his central passion for theological education and catechesis for the good of the church. McGrath traces this thread through his books and thought and his career first in Bristol, then Oxford, then briefly again at Bristol, and finally at Regent in Canada. In fact, McGrath alternates chapters on his life with ones on aspects of his theological work.

He recounts Packer’s early life, his spiritual awakening and early embrace of the theology of the fathers and their ancient wisdom. He describes the relationship with D. Martyn Lloyd Jones and the development of the Puritan Studies Conferences, and their later falling out. At Tyndale Hall in Bristol, Packer comes into his own as a “theological educationalist.” This period marked Packer’s early efforts in publishing, centered around the editorial work on the first edition of The New Bible Dictionary and his first book on Fundamentalism and the Word of God. McGrath includes marvelous material here on how Packer’s devotional life fed both his pastoral and theological work.

Packer’s return to Oxford in the 1960’s as Warden of Latimer House came at a time of ferment within Anglican evangelicalism. McGrath features Packer’s marvelous reply to Bishop Robinson’s Honest to God, the crisis in 1966 with Lloyd Jones leading to the cooling of their relationship and the Keele conference of 1967 defining an evangelical presence within Anglicanism. A key focus in Packer’s thought is theology for the life of the church. After this conference, Packer became convinced that it was time to move on from Latimer. He returned to take up the leadership of Tyndale Hall in a time of crisis leading to a merger creating Trinity College, with him no longer as principal. Time for writing led to a series of articles that became Knowing God.

One of the personal highlights of McGrath’s account was reading about James Sire’s visit with Packer and offer to acquire the U.S. rights of the book for InterVarsity Press, through which the book came into the hands of this young college student and many others becoming one of IVP’s all-time best selling works. By the 1977 Nottingham Conference, however, it became apparent that Packer was increasingly out of step with the younger evangelicals in England. This opened the door to Canada, and Regent College, and the opportunities for Packer to more fully pursue his ideas of theological education for the church, which he did as faculty and in retirement until his death in 2020.

One of the fascinating aspects developed by McGrath is Packer’s conservatism with an irenic streak. Packer was committed to the idea “test everything; hold onto the good.” He believe the good traditions of the past could deliver us from the idiosyncrasies of the present, all under the authority of the Bible. Hence his emphasis on the Reformers and Puritan studies. This put him at variance with others, particularly at two points: the ministry of women and his views of eternal punishment. Yet he also join the Evangelicals and Catholics Together initiative, finding the places of common ground while delineating theological difference with clarity. It strikes me you needed someone like Packer to do this to avoid making a theological hash of the whole affair.

McGrath has given us a wonderful summary of the life and thought of Packer. Indeed, we see how what Packer thought shaped how he lived. Packer believed in theological education as not merely an academic exercise but as existing for the strengthening of the church in the knowledge of God. McGrath helps us see how the whole trajectory of Packer’s life was shaped by these commitments. It also leaves me two questions to ponder. One is, amid a changing world, what must be conserved? The second is, amid the powerful and competing influences of our culture, how might we carry forward Packer’s commitment to catechesis, the formation of Christians in thought, word, and deed?

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own. ( )