This volume completes the edition of Nicephoros Blemmydes's theological works, the first volume of which was published in Sources Chrétiennes six years ago (2007; SC dxvii; rev. this Journal lx [2009], 582). It simply contains the rest of Blemmydes's theological treatises; the general material relating to him is to be found in the first volume of the edition. This volume consists of four treatises: a letter to James of Bulgaria (about whom we know nothing for certain); a treatise ‘On theology’ (that is, on the doctrine of the Trinity); some ‘syllogisms’ on the Procession of the Holy Spirit, which complement the set already published in volume i (it should be noted that the word syllogisme, and its equivalent in Greek, has a broader connotation than the word ‘syllogism’ in English: these are not arguments in which a conclusion is drawn from two propositions; most of them are, in fact, examples of reductio ad absurdum); and a treatise ‘On the faith’; plus two extracts from Blemmydes's Autobiography, in which he gives accounts of the discussions with the Latins in 1234 at Nicaea and 1250 at Nymphaea. Blemmydes's theological arguments are dominated by his concern to engage with the Latins, almost entirely over the question of the Procession of the Holy Spirit. He takes a mediating line between the Filioque of the Latins and a strict Byzantine monopatrism, arguing that the Spirit proceeds from the Father through the Son, drawing on a strong tradition, based in Cyril of Alexandria and developed by Maximos the Confessor and John Damascene. Interestingly, in the letter to James the Bulgarian, Blemmydes explicitly argues that there are two different approaches to the relationship of the Son and the Spirit in the Greek Fathers – approaches that are complementary. The treatise ‘On faith’ extends beyond Trinitarian issues, and contains detailed and careful discussions of Byzantine Christology. On the basis of these theological treatises, Blemmydes is revealed as a learned, and mercifully concise, theologian. Michel Stavrou's edition and commentary is admirable: the textual basis of the works is clearly presented, the manuscripts painstakingly listed and described, and the commentary on the context of the treatises and events and people involved will prove to be a mine of information. This edition fills a gap in our knowledge of thirteenth-century Byzantine theology, and makes us aware of other gaps that need to be filled (for instance, what looks like a useful work called The sacred arsenal by Andronikos Kamateros, still only in manuscript, of which Blemmydes made use). The two volumes, now completed, are a model of careful erudition.