British philosopher Stephen R.L Clark, well-known for his arguments for Neoplatonism, delivered the Gifford Lectures at the University of Glasgow in 1981. The series of lectures aims to offer a philosophical and rational response to Christian belief. Beginning with an outline of possible responses to the doubts raised by philosophy, which might include a kind of worldly cynicism or relativism, Clark offers a new way forward. Arguing instead that faith and reason are closely interlinked, Clark goes on to argue for the value of truth in lecture three. Far from being merely a series of semantic games, philosophy can help with the problems of doubt, cynicism and despair produced from contemporary conditions of life. Arguing for a nonplatonic theism, Clark concludes lecture five with the argument that philosophy is not the enemy of faith and that, if we permit it, it may lead us to that place ‘from which we see that Love which moves the sun and other stars.’ (95) From this point of establishing the philosophical benefits of serious metaphysical theism, Clark revisits the idea of reason, before moving to consider the question of whether or not consciousness could evolve in lecture seven.  After a broad theoretical overview of the problem, and whilst affirming the scientific evidence of evolution, Clark sees consciousness as being intimately connected to the wider world. As Clark argues, whilst we do not have the same access to the contents of other subjectivities which God, ‘the ground of our consciousness, must have’ the conviction that we are confronted by another focus of awareness must be accepted as good reason to believe that we are right until we are proven wrong. (156) From here Clark moves on to consider animal rights, and the ways in which as both creatures of the earth and heaven we have both advantages and responsibilities––we must bear in mind the other life we encounter without lapsing into pantheistic idolatry. In conclusion, Clark returns to the overall theme of nonplatonic theism, arguing that ‘consciousness is the myriad offspring of the One.’ (214) Readers interested in nonplatonic theology, and even those who have engaged the more contemporary work of Radical Orthodoxy thinkers such as John Milbank, will find much of value in Clark’s lucid, learned and engaging philosophy.