The editor's introduction to this volume suggests that patristic ‘Western’ and ‘Eastern’ lines of approach to Paul would become programmatic for what was to follow. And yet what is missing here is an account of just how Origen's Paul or Augustine's Paul was received in the Middle Ages. One does learn that the Glossa ordinaria has only three citations from Origen's Romans Commentary, and that Aquinas hardly knew the latter. But in any case how much is this about Paul mediated through Origen? Indeed surely the point is that Origen's Paul was only rediscovered with Erasmus, and thus that the Origenian tradition of ‘Paul interpretation’ was largely dormant during the Middle Ages. Curiously, it takes until p. 144 of 468 pages before we leave Augustine and the patristic era for the Carolingians, and start to move into what usually passes for the Middle Ages. Coverage of Paul's presence is patchy. When the volume moves on to indisputably medieval reception, this can be located in inter alia iconography, preaching, visions, Anglo-Saxon poetry and then that of Chaucer, who provides the ‘best example of lay knowledge of Paul’. Unfortunately, the large quotation provided from Aelric's De auguriis has little to do with Paul. There are some snapshot-like insights, such as that of Aquinas finding in Paul ideas that he was also finding in Dionysius. What is useful is specifying just how important the figure of Paul as saint was for Thomas and others in the period. In the chapter on Lyra the discussion on the literal sense of Genesis does not seem to be very relevant, at least not until St Paul resurfaces at p. 288, having been rather eclipsed by his Spanish namesake and by other parts of the canon. He is quickly lost sight of again, so that it is more an essay about Lyra and Paul of Burgos than about St Paul in Nicolas. In the fascinating essay entitled ‘Paulus raptus to raptus Pauli’ the idea seems to be that (Ps.)-Dionysius in his thirteenth-century reception, not least by Thomas Gallus, gave raptus to mean intellectual vision, and this ‘vision’ was catalogued along with Old Testament prophetic visions. A useful bibliographical note helps this essay to be a useful ‘starter for research’. However, one is left wondering, not for the first time in this volume, what all this really has to do with St Paul. Of course Companions have to range widely. They have to do this while relying on contributions that come out of the primary research interests of the scholars enlisted. If this means that we get coverage that resembles a number of oases in a wide desert of uncharted territory, well, at least the territory now has some flags planted in it, and hopefully young researchers can work outwards and eventually link up with those coming from another oasis. One would have liked a set of programmatic questions and issues to have been posted at the start, so as to guide the reader towards a better understanding of the Middle Ages, and possibly even of St Paul.