As a further instalment in the Early Church Fathers series, Frederick McLeod presents this attractive introduction to Theodore of Mopsuestia, ‘one of the great theological minds in the early Byzantine period’ (p. 64) and one of the `founding fathers’ of so-called ‘Antiochene’ Christology. The first part offers a terse introduction, acquainting the reader with the biography of Theodore (pp. 3–7), the history of research (pp. 8–16), the characteristic features of Theodore's exegesis (pp. 17–33) and his Christology (pp. 34–63). The introduction is rounded off with an ‘assessment’: McLeod views Theodore, who was condemned 125 years after his death in ce 428, not so much as a heretic, but as ‘a tragic figure’ (p. 64) who developed a Christology that can be taken as complementary to Cyril's miaphysite model: two hypostatic natures come together by an ‘exact union’ (akribês synapheia) in one prosôpon with one will and one power. Theodore, rejecting a ‘substantial and operational mode of union’ (pp. 36f) favours a union that leaves room for Christ's human nature without dividing the one prosôpon. The second and larger part (pp. 69–175) presents translated excerpts from Theodore's works, such as his commentaries on the Gospel of John and on the Pauline letters, his work On the incarnation and his Catechetical homilies. This part concludes with those anathemas of the Council of Constantinople in 553 that were directed against Theodore. This useful book, with its up-to-date bibliography in several languages, deserves a wide readership, including among students. The two chapters on Theodore's exegesis could have laid more stress on his significant dependence on the methods of scholarly philology which the ancient grammarians applied to the text of Homer or other classics. This was first demonstrated in great detail by C. Schäublin, Untersuchungen zu Methode und Herkunft der antiochenischen Exegese, Cologne 1974 (the title is listed in the bibliography).