“The encouragement of good theology requires that certain interventions be made in order to promote certain practices and achieve certain ends.
Thus, for example, I shall argue that among the most important practices which need to be cultivated – especially at the present time– are textual practices, habits of reading.
There can be few things more necessary for the renewal of Christian theology than the promotion of awed reading of classical Christian texts, scriptural and other, precisely because a good deal of modern Christian thought has adopted habits of mind which have led to disenchantment with the biblical canon and the traditions of paraphrase and commentary by which the culture of Christian faith has often been sustained.
Such practices of reading and interpretation, and the educational and political strategies which surround them, are central to the task of creating the conditions for the nurture of Christian theology.
Fostering the practice of Christian theology will involve the cultivation of persons with specific habits of mind and soul. It will involve “culture” in the sense of formation.
To put the matter in its simplest and yet most challenging form; being a Christian theologian/ involves the struggle to become a certain kind of person, one shaped by the culture of Christian faith.
But once again, this is not some sort of unproblematic, passive socialization into a world of already achieved meanings and roles. It is above all a matter of interrogation by the gospel, out of which the theologian seeks to make his or her own certain dispositions and habits, filling them out in disciplined speech and action.
Such seeking is painful; as a form of conversion it involves the strange mixture of resistance and love which is near the heart of real dealings with the God who slays us in order to make us alive.
Good theological practice depends on good theologians; and good theologians are— among other things— those formed by graces which are the troubling, eschatological gifts of the Holy Spirit.”
—John Webster, The Culture of Theology, Eds. Ivor J. Davidson and Alden C. McCray (Grand Rapids, MI: Baker, 2019), 45-46.
Why does Webster say “eschatological gifts”? Also I wonder who some of the early theologians are whose work he would have us study.
From the context of the quotation, I think Webster means eschatological in the sense that the coming of Christ (Hebrews 1:1-2) and the outpouring of His Spirit (Acts 2:17) has ushered in the last days.
Based upon the footnotes in the book, the theologians Webster has in mind appear to be Augustine, Aquinas, Calvin, Luther, etc.
Hope this helps.