This is an imperfect yet valuable resource for scholars of Korean religions, even if its value as an introductory text on the topic may be limited. Of its blemishes, the most glaring is the title: it is a misnomer, given that it is Protestantism – not the more comprehensive Christianity – that is the true topic of the book; the book mentions only peripherally, if at all, activities related to Catholic and Eastern Orthodox Churches in Korea. The book is a translation of a Korean text published in 2009, authored by a group of scholars affiliated to the Institute of the History of Christianity in Korea. It is the last book in a three-volume series that narrates the history of Protestantism in Korea, the first volume covering from the early nineteenth century to 1919, the second from 1919 to 1945. The book under review is the first one to be translated into English. The book has kept to the orientation of the original, continuing to assume its readers to be well-versed in the contemporary history of Korea, thus making it a difficult read for those who lack that knowledge. Also to be noted is the book's translation, which is clunky and often unidiomatic: for example, ‘The fact that many conservative denominations still do not allow women's ordination as pastors does not seem to have nothing [sic] to do with the deep-rooted custom of discrimination against women, which has remained within Korean churches’ (p. 234). On a more substantive level the authors state that ‘we have attempted to write [about] the trials and growth of Korean Christianity not only in terms of the church structures, modes of faith and theology, but also in terms of the relationships between the church and society, and the church and the state, thus providing a more holistic picture’ (p. v). Given such an expansive statement of purpose, and a rather banal thesis embedded in it – that Korean Protestantism underwent trials and growth between 1945 and 2000 – it is not surprising that the book, 236 pages long, with no index, is less monographic and more encyclopaedic. That said, if a reader is familiar with contemporary Korean history and is willing to slog through the book's prose, she will find it a valuable resource, one highlighting most of the issues at the centre of Korean Protestant church history: for example, the Church's involvement in Cold War politics, the harsh fate that it suffered in North Korea, its fissiparousness in the South, the emergence of massive revivals in the 1970s and ’80s, the publication of Korean Bibles and hymnals, efforts to theologically indigenise the faith, emergence of urban and foreign missions, and the Protestants’ roles in South Korea's democratisation movement.