The essays collected here stem from a centenary celebration of Avery Dulles’ birth at Fordham University, the place where the cardinal theologian ended his academic career and, after a reoccurrence of the polio that afflicted him as a young and vibrant naval officer during World War II, died. As the subtitle indicates, the volume makes a collective argument for Dulles’ ongoing relevance. That task is harder than it might seem. Although Dulles was unquestionably America's most influential theologian of the last half of the twentieth century and its premier interpreter of the Second Vatican Council, his work is doggedly time-bound. Vincent Strand, S.J.—whose contribution is to my mind the strongest—supplies the reason. Dulles saw the work of Catholic theology as primarily evangelical, assisting the Church in its mission to sustain an ever-growing community of disciples of Jesus Christ. Accordingly, Dulles was insistent that faith is not a mere matter of believing this or that but rather a personal participation in a tradition which either thrives or withers in particular times and particular places. Dulles’ time and place was the United States as it struggled to receive the reforms of Vatican II in a world more hostile to serious faith commitments than the framers of that council could have anticipated. It was, as several of the contributors point out—his life's work to strengthen the conviction and witness of the Catholic Church in the United States. It is notable, therefore, that two writers explore Dulles’ importance to the Church in Asia. Peter Phan develops the model of a Migrant Church and Stephanie Ann Y. Puen weighs the importance of Dulles’ faith-filled optimism for Filipino youth. There are also some beautiful remembrances from his friend and fellow Jesuit, Joseph Lienhard, a student and now bishop, James Massa, and Anne-Marie Kirmse, O.P., Dulles’ faithful research associate and steadfast companion through his final tribulations. As is to be expected in any collection, there are a few duds. Terrence Tilley, once holder of the Dulles Chair at Fordham, turns Dulles’ theology of revelation on its head in the cause of an academic theology unburdened of Church authority. The editor, Michael Carnaris, entertains the Cardinal's possibility of a progressive enlightenment while incapacitated by terminal disease. It is, alas, a quite unseemly way to conclude his otherwise useful volume. Lovers of Dulles and those curious of whether this theological giant has something to say to our troubled age should not, however, be deterred. There are riches here.