In the years since the original debate, one of the authors of The Myth of God Incarnate has acknowledged that he has ceased to believe in God and resigned his orders in the Church and another has gone on to develop an even more radical, purely expressivist, conception of the Christian religion in which ‘God’ is held to be the name, not for an objective, personal, source of all finite being and value, but rather for a projected religious ideal by which we who call ourselves Christians may hope to live. It might well be thought that the debate about the objective reality of God is much more central and much more far-reaching than the christological debate about the divinity of Jesus Christ, which clearly presupposes theism in the strong sense of belief in an objective God. Yet, as I said in the Preface to this collection, I remain convinced that the christological debate is the more serious and central debate for the continuing identity of Christianity. I would certainly argue that Christianity, like many though not all other religions, is committed to the reality of God; and the issue of whether there is indeed an infinite personal ground of being is a life or death issue for Christianity.