When the Salvation Army arrived in Norway in 1888, the Lutheran Church was the religion of the state. Although mid nineteenth-century legislation had granted religious freedom to dissenting Christian bodies, the vast majority of people in this Scandinavian land remained affiliated with the state Church. These ties grew only stronger when Norway gained independence from Sweden in 1905. Lutheranism increasingly became a key component of cultural identity, especially as its sacred ceremonies were incorporated into the country's nascent civil religion. Adapting to this nationalistic milieu, the Salvation Army embraced a policy of dual membership in the early twentieth century: Norwegians could be officers and soldiers in the Salvation Army and still belong to the state Church. Given that the Army's founders refused to see their organisation as a Church, this arrangement was deemed to be quite acceptable. Salvationist by faith and Lutheran in sacramental practice therefore became the norm within the Norwegian branch of the Salvation Army. Lutheran Salvationists?, which began as a doctoral dissertation at the University of Oslo, examines this dual membership at length, paying particular attention to the reasons why it started to unravel in the late twentieth and early twenty-first centuries. The book's author, Gudrun Maria Lydholm, argues that two things were largely responsible for undermining Lutheran Salvationism between the mid-1970s and the early 2000s. One was the growth of secularisation and pluralism within Norwegian society, which effectively eroded the long-standing ties between Lutheranism and national identity. The other was doctrinal evolution within the Army itself, as officers and soldiers began to understand their international movement in churchly and sacramental terms. Taken together, these sociological and theological developments called into question the continuing need for dual membership. A definitive answer was provided in 2005, when the Norwegian Salvation Army registered as an independent faith community, thus ending the very possibility of Lutheran Salvationism. In recounting this interesting and important part of Norwegian religious history, Lydholm uses an impressive number of primary sources from the Salvation Army's archives in Oslo and London. Having served in senior leadership positions within the denomination, she was given privileged access to a host of relevant documents. At times, however, her analysis suffers from insufficient engagement with recent scholarship on Salvation Army history and theology. More attention could have also been devoted to the structure of the book. Large parts of chapter x, for example, appear out of place chronologically. Much of the material found here should have been positioned earlier in the narrative. The same holds true for sections of chapter ix. Yet, despite these and other weaknesses, this monograph is a welcome addition to the small but growing field of Salvation Army studies.