This is a succinct and generally reliable account of ideas concerning wealth, poverty, avarice and almsgiving to be found in Christian writings from the second to the early fourth century. Among its strengths is the recognition that these ideas were conditioned by major theological concerns – eschatology and the nature of salvation. Its seven chapters begin by contextualising these ideas: the first surveys ‘The social, economic, and theological world of early Christianity’, though this is a tall order in a short space. Rhee notes the arguments of Stephen Friesen and Bruce Longenecker concerning the nature and number of the Roman poor, sketches the attitudes towards wealth and poverty to be found in classical philosophers, outlines the working of patronage, and offers a whistle-stop tour of New Testament texts. The price of speed is occasional confusion over whether Acts in particular is describing a real or idealised Christian community. Stark and Hopkins are then mined for the number and social profile of Christians in the second and third centuries. Chapter ii looks at how ‘eschatology permeated and penetrated the specific issue of wealth and poverty and the tension between the rich and the poor’ (p. 49). Rhee argues plausibly that as the churches gained a larger number of more prosperous and even wealthy members, ‘the theology of the wicked rich’ was ‘increasingly toned down’ (pp. 58–9). Chapter iii looks at how issues of poverty and wealth were subsumed into a call to salvation. Of interest here is Rhee's discussion of Cyprian's teachings at Carthage in the midst and aftermath of the Decian persecution. The general reader is usefully made aware of different interpretations offered by Bobertz and Dunn, though Rhee's own account is sometimes hard to follow: on the one hand, we are told that the wealth of the lapsed was urgently needed for almsgiving, and so led to pressure for their immediate reconciliation; on the other, we hear of almsgiving by the penitent, who, by definition, are not yet fully reconciled (pp. 98–9). Chapter iv marks a turn in the book towards what the ideas previously outlined meant in practice. Rhee surveys gifts of food and money, shared meals, provision of burial and the role of women in the administration of charity. The coverage is impressive, though she risks generalising from what one or even several texts say of a given practice to its common or universal practice. Chapter v then outlines the increasing role of the bishop in the management of almsgiving, with (again) particular attention given to Cyprian and his clergy. Chapter vi considers how ideas of poverty and wealth featured in the construction of Christian identity, though the account of the third century especially would have been strengthened – and challenged – by consideration of Eric Rebillard's recent Christians and their many identities in late antiquity, North Africa, 200–450 CE (2012). The chapter ends with a brief but welcome account of the economic resources enjoyed by many ascetics and monks in the fourth century. The last chapter concerns the contemporary relevance of what has been set out thus far. Not only does it discuss such obvious topics as stewardship, consumerism and materialism, but also Catholic Social Teaching and, intriguingly, the Prosperity Gospel Movement. Overall, this work has much to offer a broad readership.