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I think this has become my favorite book of theology. Burnner writes carefully and sensibly. One has to read it carefully, too. I found myself wanting to march ahead, but had to take my time and dwell on the thoughts he presented. Truth for Brunner is an Encounter with Christ and it is not such an objective reasoning meeting that can be described correctly by biblical doctrine. He is not afraid to take on centuries of establish doctrine and even questions Protestantism, although his background is in the Swiss/German Lutheran tradition. He refers to biblical infallibility as tragic.The word of Luther, that in all its profundity. Genuine Bible faith -- because the Scripture is the cradle -- self evidently belongs together with Biblical and, contrariwise, the recognition of the humanity of the Scriptures calls for a distinction between the fallible vessel and its divine infallible content. Through orthodoxy, however, Biblical criticism as such is excluded and its application is abhorred as a sign of unbelief. The history of the disintegration of this orthodox view of doctrine is not without a certain tragic aspect.How much genuine Bible faith was spoiled or hindered or compromised though a false theory of the Bible. But the primary reason for the book is to drill down to what is faith and how to encounter it.I refer to the application of the antithesis between object and subject, between the objective truth of faith (Credo) and the subjective acceptance of faith (credo). At one it seemed possible to place under this general philosophic antithesis the correlation, authoritative for the Biblical message, between the Word of God and faith or between the act of God and the knowledge of faith. For is it not very obvious that the Word of God is what is what is objectively givie, while faith is the subjective appropriation of what is given?Brunner is also at work squaring and attacking the philosophies of the age.If the knowledge that the infinite universe is there only through and for the knowing mind was described by Kant as a Second Copernican Revolution, the much more revolutionary knowledge of faith, of truth as encounter, is that this cosmos is there through and for the Word that comes in Jesus Christ to man, who has lost it and recovers it in faith in the Christ.

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