Norgate assesses the way in which the Christian doctrine of the Trinity is the foundation for all other Christian doctrines, especially the Christian understanding of salvation. He investigates in detail the approach of the German Lutheran theologian, Isaac A. Dorner (1809-1884) to this question. Analysis of his arguments concerning the priority of the doctrine of God for Christian belief and dogmatics is given. It examines the form of his doctrine of God's triunity, and gives an extensive study of how Dorner's particular account of God's triune identity informs the Christian conception of God's relation to the world, first, as Creator and, second, as Saviour. In this process, it seeks to refocus attention on Dorner as a major figure in the development of modern theology. The relationship between Dorner's doctrines of the triune God and salvation is assesed. Dorner's positive reconstruction of the Christian idea of God as Trinity provides helpful resources in delineating a non-competitive account of God's relation to the world. This means that God is not confused with nor distant from the world. The eternal vitality of God's immanent personality is the basis of His vital economic activity, which culminates in the incarnation of the Son. We follow the main tributories of Dorner's arguments in System of Christian Faith, beginning with an analysis of his doctrine of God, via his development of the doctrines of creation, humanity, and the incarnation of the God-man. An assessment is given of those doctrines which pertain to the way in which God brings salvation through Jesus Christ: sin, Jesus, and atonement. Norgate concludes by comparing Dorner's achievements with those found in more recent theologies of atonement.

Nineteenth-century continental theology is usually associated with the classic liberal Protestantism of Schleiermacher and Ritschl. On the other side of the theological divide there was the Dutch Neo-Calvinist school, a sharp reaction to liberalism. Yet the theological realm of that era also included the Kohlbrügge school, which founded its theological method upon the «Older Testament» and re-read and applied the documents of the Reformation for its time. The most important representative of this school is Eduard Böhl (1836-1903), who advocated a return to Reformed doctrine and church order and a strong Christological reading of the Old Testament. He also rejected historical criticism, for which he was subjected to censure. Moving into the field of systematics, Böhl suggested a new reading of «the image of God». His peculiar understanding of the imago Dei was also his biggest contribution to theological anthropology; this in turn influenced his views on Christology and salvation. Although Böhl saw himself as a Reformed theologian, he would cross swords with those who claimed the same for themselves. Böhl especially valued the teachings of Martin Luther, whom he held as a better exegete than the Genevan Reformer. Böhl's theology is best captured as Reformation theology within the context of the Kohlbrügge school. Although the names of Luther and Calvin are well known in church history, and to a lesser degree, so is Kohlbrügge's, Böhl's is not. This historico-theological account of Böhl's life and work sheds some rare but much-needed shafts of light on a theologian who has wrongfully fallen into oblivion.