The Laterculus Malalianus, a historical exegesis of the life of Christ associated with the seventh-century Canterbury School of Archbishop Theodore, has received far less attention than the exegetical writings produced in the early eighth century by Bede. Although Jane Stevenson's edition of this important Latin text was published by Cambridge University Press in 1995, the Laterculus Malalianus has been largely overlooked since then. After a fifteen-year gap, Siemens's monograph builds upon the foundations laid by Stevenson, offering a comprehensive analysis of how the author of the Laterculus understood the person and work of Christ. Siemens examines the Christology of the Laterculus Malalianus with reference to a wide range of patristic influences, highlighting debts to the Syriac tradition (chapter iii), and Irenaeus of Lyons (chapter iv). Siemens writes clearly, but the critical apparatus would have benefitted from significant editing, especially in chapter i where many footnotes are unnecessarily long and verbose (see, for example, a footnote in three paragraphs on pp. 4–5). Siemens follows Stevenson's attribution of the Laterculus Malalianus to Theodore of Tarsus, who restructured the Anglo-Saxon Church during his time as archbishop of Canterbury from 668 to 690. The assumption that the Laterculus Malalianus was the direct work of Theodore himself runs through the book from start to finish, and whilst the examination of this issue in chapter ii shows that Siemens has thought carefully about Stevenson's arguments for Theodore's authorship, he advances no original evidence in support of this view. Theodore's authorship is possible, indeed a connection with him is very likely given the considerable intellectual overlap between the Laterculus and the biblical commentaries prepared at Canterbury during Theodore's archiepiscopate, but the extent of his personal involvement in this project ultimately remains uncertain. Nevertheless, The Christology of Theodore of Tarsus shows that a significant attempt to understand and explain the nature of Christ was made in seventh-century Canterbury, several years before Bede developed his own ideas about Christology and disseminated them in his influential exegetical writings. Siemens's consideration of the Christological content of the Laterculus Malalianus shows that a rich variety of traditions influenced the theological development of the Anglo-Saxon Church during its formative years, and it is hoped that the publication of this volume might inspire further analysis of this much neglected text. Siemens briefly considers the influence of the Laterculus Malalianus in his final chapter, and although such a project was beyond the scope of this particular book, a much fuller examination of the text's impact upon later Anglo-Saxon thought would be welcome.