one’s most basic operating presupposition of reality. Thielicke’s focus on presuppositions is unexplored by Grassl. Indeed, he mistakenly views Thielicke as a fideist (p. 9), due to reliance upon secondary and tertiary sources who are unaware of Thielicke’s presuppositional table-turning methodology, perhaps the most significant contribution of Thielicke’s project. For Thielicke, the task of theology is not to defend its own Nevertheless presupposition, but to challenge and arrest unbelief by turning the tables on its autonomous presuppositions so that it is without excuse (Rom. 1:20). He finds this negative table-turning approach in Christ’s counterquestion conversations. Though Grassl correctly identifies the presuppositional Nevertheless as the basis of Thielicke’s theology, he cautions that Thielicke’s entire project ‘must be seen in this dubious epistemological light’ (p. 195). It is accurate to say that the presuppositional Nevertheless is the epistemological light through which Thielicke views the world, warranted by repeated appeals to the psalmist, In thy light, we see light (Ps. 36:9). This reviewer cannot shake reservations about the conclusions Grassl draws about Thielicke’s Nevertheless (pp. 193–97). The reader should keep a careful eye for his mistaken assertion that Thielicke is influenced by Kantian epistemology and for Grassl’s own rationalism. Even with critique, this book remains excellent. It is a must-read for anyone interested in this sadly overlooked twentieth-century theologian. He clearly demonstrates a profound grasp of Thielicke’s life and thought and indisputably demonstrates their correlation.

中文翻译：

---

书评：凯文·哈加登（Kevin Hargaden），新自由主义时代的神学伦理：用财富和大卫·克劳捷（David Cloutier）面对基督教问题，奢侈品的恶习：消费时代的经济过剩

一个人对现实最基本的操作预设。格拉斯尔没有探索蒂利克对预设的关注。事实上，他错误地将蒂利克视为信仰主义者（第 9 页），因为依赖于不了解蒂利克的预设转表方法的二级和三级来源，这可能是蒂利克项目最重要的贡献。对蒂利克来说，神学的任务不是捍卫它自己的无论如何预设，而是通过改变其自主预设的桌子来挑战和制止不信，使其没有借口（罗马书 1:20）。他在基督的反问谈话中发现了这种消极的扭转局面。尽管 Grassl 正确地将预设的 Still 识别为 Thielicke 神学的基础，他告诫说，蒂利克的整个计划“必须以这种可疑的认识论的眼光来看待”（第 195 页）。准确地说，预设的然而是蒂利克观察世界的认识论之光，通过反复呼吁诗人，在你的光中，我们看到了光（诗篇36:9）。对于 Grassl 得出的关于 Thielicke's Still（第 193-97 页）的结论，这位评论者不能动摇保留意见。读者应该密切注意他错误地断言蒂利克受到康德认识论的影响以及格拉塞尔自己的理性主义。即使有批评，这本书仍然很棒。对于任何对这位可悲地被忽视的 20 世纪神学家感兴趣的人来说，它都是必读的。