This is a careful and precise study, focusing upon the contentious fourth-century bishop and theologian Melitius of Antioch. Melitius (following the English spelling) was translated to Antioch from Sebeste in 360, and was wooed by both dyohypostatic and miahypostatic (‘Arian’ and ‘ultra-Nicene’) interpreters of the Symbol of 325. His inaugural sermon on Proverbs viii.22 led Constantius ii to exile him from his see immediately, until he was restored in Julian's attempts to cause chaos within the Christian Church in 362. He failed to secure the support of Athanasius in the subsequent struggle for legitimate occupation of his see. He was twice banished under Valens (365–6 and 371–8). Basil of Caesarea supported him, but Alexandria and Rome were ambivalent. Ultimately, however, Melitius was fully accepted by all parties in 378, and elected to chair the Council of Constantinople in 381, during which he died. Of this interesting series of political manoeuvres and survivals, Karmann chooses to focus on four key years as a lens through which to view attentively some of the complexities and issues of fourth-century patterns of Trinitarian theology. The monograph is based upon the author's Regensburg doctoral thesis of 2007. Karmann explores the nuances of Melitius’ Trinitarian focus very closely, and critically investigates the theological and political environments in which his theology was constructed. In particular, Karmann addresses the tasks that faced him in the Syrian capital during the government of Constantius ii, Julian and Jovian. The Realpolitik of being a bishop with the responsibility of articulating doctrinal language of greatest scope within changing political and ecclesiastical power is explored very carefully and convincingly, with some acute insights into the developing Antiochene theological tradition. Karmann's consistent interrogation of the material (theologically, historically and politically) produces a volume which demonstrates and evaluates Melitius’ importance and opens up fresh approaches to familiar questions about the nature and diversity of ‘neo-Nicene’ theology.

Karmann achieves this firstly by exploring Antioch as an Eastern capital. He interweaves this with an assessment of the impact of Antiochene theological approaches in the post-Nicene struggles. Karmann particularly carefully (and in good detail) conducts an examination of the controversies in the conflicts after Constantine. In the section on Melitius and the Church in Antioch in the last days of Constantius ii, he successfully explores the historical dimensions before turning (pp. 75–121) to a detailed analysis of his provocative inaugural sermon on Proverbs viii.22. Karmann uses this text to illustrate Melitius’ particular theological axioms, their reception and the reasons for his Absetzung at this point.

The next section (pp. 150–329) explores the beginnings of neo-Nicene theologies and deepening schisms in Antioch during the reign of Julian the Apostate. The text used to most fully explicate this period is Athanasius’ Tomos ad Antiochenos, which urges the sufficiency of Nicaea in all things, offers clarified Trinitarian language, including reflections upon its scope and limitation, and famously addresses soteriological concerns insisting that authentic salvation requires ontologically-directed orthodox doctrinal foundations. Karmann thus shines the light of the subject matter and arguments of the Tomos ad Antiochenos as illustrative of Melitius’ perceived theological priorities to the Alexandrian patriarch, and the latter's importance in Christian theology beyond Antioch.

The third section (pp. 330–469) explores developments under the Emperor Jovian, and provides an analysis of more texts (among them the Synodal Letter to Jovian, and two sermons about Melitius by Gregory Nyssen and Chrysostom). Of much use to German readers is Karmann's attentive translation from modern critical editions of the texts explored in his thesis.

The whole book is, then, a useful contribution to understanding the period. Karmann gives a texture and depth to our understanding of the struggles to interpret the received Trinitarian language of Nicaea, focused on Antioch in the space of four years: a short span in which Karmann shows that ‘homoian’ theological approaches give way to forms of neo-Nicene theology. The speed and significance of this movement nudges us away from any residual views of steady development in Christian doctrine, to a model punctuated by key moments of important revolution and energetic conflict and change. It is not that we did not know this already of the complex period of dark post-Nicene doctrinal civil war, but the attention given in particular to these important four years in the city of Antioch, produces more clarifying light to accompany the outfall from the heat of the conflict.