Marcus Plested's purpose in this book is to demolish on both the methodological and doctrinal levels the dichotomy between Eastern and Western Christianity that is largely taken for granted today. He is right to object to a schematisation that sees Aquinas and Palamas as twin peaks of opposing traditions. Aquinas was more mystically inclined and Palamas more insistent on the necessity for rational discourse than one would gather from some modern accounts. Orthodox engagement with Aquinas begins with Demetrios Kydones's translation of the Summa contra gentiles in 1354. This work opened the eyes of the Greeks to the hitherto unsuspected sophistication of Western thought. They found Aquinas, with his enthusiasm for the Greek Fathers and his sympathetic reception of the Hellenic philosophical tradition, to be an author from whom they could learn. The scholastic method of investigation proved useful in the conduct of intra-Byzantine debates on Palamism. Philosophical arguments were also drawn from Thomas by both Palamites and anti-Palamites to clarify points at issue. The accounts that Plested gives of a large number of writers from the Kydones brothers to George Scholarios bring out the surprising fact that in the fourteenth and fifteenth centuries Thomas was more appreciated in the East than in the West. Thereafter, interest in Thomas declined in both traditions. The renewal of Orthodox interest in Thomas in modern times is a response to the Catholic revival as a result of Leo xiii's Aeterni patris. Plested draws attention to the contrast between the attitudes of the fourteenth century and those of the twentieth. The only positive response in the later period came from Soloviev, whose yearning for a global synthesis made him sympathetic to Thomas. By contrast, for Bulgakov (who, as Plested notes, gave more attention to Aquinas than any Orthodox since the Byzantine era) Aquinas stands for everything that he found unsatisfactory in Western thought. Florovsky, on the other hand, was more willing to see value in Thomas, regretting that he was not better known in the East. Among the Greeks, Plested's hero is Demetrios Koutroubis, a remarkable figure who had spent some years as a Jesuit in France and was able to introduce an influential generation of Greek theologians to the work of la nouvelle théologie and the Paris-based émigré Russian theologians. Plested is less enthusiastic about writers such as Chrestou, Mantzarides and Yannaras, ‘who see Palamas as archetypal of Orthodoxy’. There is much more to the Greeks, however, if one examines their philosophical writings. Nicholas Loudovikos and Yannaras himself, for example, have submitted some of Thomas's positions to detailed analysis, but this is not mentioned by Plested. What is lacking in his discussion of the moderns is a full evaluation of their philosophical thinking. Nevertheless, this elegantly written book is a valuable work of synthesis that will draw the attention of the wider theological world to the inadequacy of assuming that the differences between Eastern and Western Christianity can be thought of in terms of simple contrasts.