Only Life Gives Life

index, and quite a few typographical errors.) With very few exceptions the essays all engage with the future of theology with immense vigour, passion and insight. The lack of a single vision is testimony to the complexity of steering ahead and the inclusion of such different perspectives (intentionally or otherwise) pays due honour to Moltmann as well as making this book such a useful resource. Liberation, black, feminist, Reformed and Roman Catholic perspectives are well represented, and, without wanting to imply any over-arching scheme, at least three themes emerge. First, there is virtually no support for the practice of academic theology within the Enlightenment paradigm: the autonomous self dealing objectively with religious data (see, for instance, Nicholas Wolterstoff, Stanley Hauerwas and Ellen T. Charry). Most contributions locate theology as a habit within the believing community, but only some address the institutional tensions generated between Church and academy (the three above and Cobb's essay). Strangely, there is no treatment of prayer in the formation of the theological imagination. Second, in very different ways, theology is understood as serving an active communitarian practice, and therefore playing an important public role, ranging from the pneumatic feminism of Catherine Keller and the black liberation project of James H. Cone, Gutierrez's liberation theology, to the challenging anti-Constantinian 'sectarianism' of John H. Yoder. Finally, in Volf'swords, citing Moltmann, in the Introduction (and his main essay is excellent): 'The answer to the question about the future of theology is simple: God is the future of theology' (p. xvii). The sense of the unfathomable mystery, which nevertheless invites us into a restless love affair, full of pain and delight, yet relentlessly saying 'yes' to the complexity of life, undergirds this excellent collection.