In this book, Walter Kasper argues that the God-question is the fundamental question for modern theology.

In Part I, Kasper tackles the God-question as it is understood today by beginning with an analysis of modern atheism and how modern theology must respond to the critiques of atheism. He then moves on to human knowledge of God, and treats both the philosophical arguments for God's existence and the theology of the self-revelation of God in Jesus Christ.

In Part II, Kasper traces the history of Trinitarian theology beginning with the Scriptures and then moving on to historical Trinitarian theology. He pays close attention to the conciliar teachings. He is also critically evaluates the thought of every theologian he treats, which is most of them.

In Part III, Kasper enters into a systematic theological discussion on the Trinity and concludes with his own formulation of an answer to modern atheism, which is founded in Johannine Trinitarian theology -- i.e., Jesus' High Priest Prayer (Jn 17) and the formula: "God is Love" (1 Jn 4).

This book is necessary for any graduate theology student. The casual reader, however, ought to beware. This is a very difficult book; one really needs a basic understanding of both philosophy and theology to get the most out of it.

Walter Kasper agrees with Karl Barth that it is God who is the point of departure for theology and not man as both Ludwig Feuerbach and Karl Marx have projected nor the nihilism of F. Nietzsche. However, we come to know that we cannot know God. He is incomprehensible mystery and is best defined as that which cannot be defined. This is not to say that nothing can be known of God. The testimony of the Hebrew scriptures and the New Testament is that God the Father reveals His salvation through the revelation of the love of Jesus Christ God's Son in the revealedness of the freedom of God's Spirit. W. Kasper's thesis describes life as having its origin in God the Father and its center in the Son of God reaching its completion in the Spirit of God. In defending the concept of the Trinity against Arians, modalists, tritheists, W. Kasper sounds a mantra that God is love (I John 4:8,16) and Supra-personality in a relationship of freedom. Many thanks go out to Walter Kasper, his colleagues and all previous defenders of the faith.

The God-question has no answer. There is no solution for the problem of God. This is not to say that God is silent. God has revealed Himself to us as a Mystery, infinitely beyond our comprehension. How can a infinite mystery be put into one word? Of course it is an impossible task. However, one word was demanded and Trinity has been put forward. Obviously it will not do. It is much too general, three or one, more question than answer. But it is the only word that fits the parameters. Walter Kasper's well researched thesis leads to a much better but still imperfect confession. GOD THE FATHER REVEALS HIS SALVATION THROUGH THE REVELATION OF THE LOVE OF JESUS CHRIST, GOD'S SON, AND IN THE REVEALDNESS OF THE FREEDOM OF GOD'S SPIRIT. Much is still lacking. The Father is also love and free, as the Son is free and savior, and the Spirit love and salvation. A Trinitarian confession that is both economic and immanent is proposed, a Trinity that is free from accusations of modalism and monarchianism, a Trinity that is neither tritheism nor a unipersonal Christianity focusing on only God the Father, or on Jesus Christ, the Son of God or on God's Holy Spirit alone. In short, the tri-personal God of the Hebrew scriptures and of the New Testament emerges. Hopefully, a dialogue of this foundational and mostly misunderstood and ignored concept will be revived. Many thanks to Walter Kasper, his colleagues, and the many past defenders of the Faith.

Walter Kasper provides a valuable exploration of Christology in this work. His efforts do much to counter the recent practice of divorcing the humanity and divinity of Christ by laying out biblical and traditional sources for their connection and then explaining the importance of the incarnational mystery to people in the contemporary world.

In the world of theology, this little book falls under the subject of "apologetics." Kasper's book, however, is not apologetics in the popular sense. The Christian will not learn how to "defeat" a non-believer in this book. Rather, Kasper's book -- as the subtitle suggests -- is a profound reflection on the crisis of faith in the modern world.

The first two chapters of the book treat the crisis itself, first by outlining the Catholic understanding of faith -- i.e., the traditional division between acts of faith and the content of faith -- and then showing how the crisis is effecting the Church -- i.e., that baptized Catholics have lost believe in some of the Church's key doctrines.

Kasper then shows the growth of the crisis of faith: its birth in late medieval Christianity, its maturation in Protestantism, and its full development in modern philosophy.

The rest of the book deals with Christian faith -- namely, what faith is, how we come to faith, acts of faith, and the content of faith. The book concludes with a penetrating reflection on the Church as a community of believers.

The book has two great strengths: (1) its analysis of the history of the crisis; (2) its answer to the crisis, which is the most valuable part of the book, for Kasper's answers are not only rooted in the Catholic theological tradition, but they are formulated in such a way that they answer the questions posed by modern and post-modern men and women.