Contemporary Theology of God faces many challenges. Secularism, which means the retreat of religion from the public space and the decline in religious belief, atheism that denies the existence of God, agnosticism, which focuses on the impossibility of knowledge of God, and materialistic hedonism, which stresses the pursuit of materialistic achievement and the realization of desires, have made people far away from the concern for God. The traditional theological discourses about God, which was mainly based upon metaphysical thoughts, are becoming irrelevant to contemporary thoughtful people. This new awareness of the conditions of God-talk calls for a new understanding of God in a different way. In response, contemporary Christian philosophers and theologians try to construct in a new way their discourses about God from the perspective of post-metaphysics. They stress not only reason but also emotion in their doing theology. They try to recover experience as an integral element in doing theology and stress the centrality of experience in understanding God. They focus on the limitation of human language for describing God, and are concerned with the metaphorical, analogical, symbolical characteristic of religious language. Contemporary Christian philosophers and theologians focus not on the existence of God but on the identity of God. They stress God’s powerlessness or kenosis. They reject a sovereign God in favor of a suffering God. God is not the immutable, all-powerful, completed perfection Christianity has often worshipped. God is an ineffable mystery, weak God, and the hidden-revealed God of history. They attempt to think in a new way about and imagine God in the face of ideological distortions of the image of God. It is the healthy role of critical theology to free the distorted images of God. And then, how do we speak about God in our context? What attribute of God do we stress in our context? To answer the questions, first of all we have to analyze our contexts. But until now we do not analyze properly our contexts, and we do not have our own theology to perform the task. The questions are still in progress.