It has to be said that this book is neither for the general reader nor the faint-hearted. It is intended for students, and, I would suggest, not for undergraduates - without a dictionary to hand for some of the vocabulary - but for graduates, and even then they may find it ‘heavy’. However, it is worth persevering and the seven chapters get easier as the book progresses and the argument plainer. The author begins by positing that credal definitions cannot be regarded as “believing six impossible things before breakfast”, but that faith is both objective and subjective. ‘Teaching’ presupposes a dialogue, and a relationship in which communication involves not just information but also ideas and feelings and creativity (Kierkegaard). Communication with God presupposes that God is at least personal – through God alone can God be known. “In acting morally, I treat the other as an end in their own right and not as a means to my ends” (Kant). But how do we know what God wants? Rational free agents sometimes do their own will, not the good. Christianity claims that communication is established via God’s revelation through Christ. If God is communicative, living and dynamic, then God must be able to change in space and time (Hegel) so that true freedom is expressed in rational relationships. God is calling us to share in the Divine life and “We will come to know as we are known”(S.Paul). It is not good for God to be alone but there will always be a “Cloud of Unknowing” alongside Revelation, and therefore all human thought and language about God must be inadequate because he first loved us. So faith can never be a set of unchanging and timeless truths. Altogether a thought-provoking and comprehensive survey, which provides many golden nuggets but also a great deal of spadework to unearth them.