Keith Stanglin is a well-established scholar of Jacob Arminius, who has already produced a number of academically rigorous and densely argued specialist studies of this controversial but undeniably influential figure. In this book, written in collaboration with Thomas McCall, Stanglin has now provided an excellent, accessible, but more general introduction to Arminius' theology, which anyone interested in the development of Protestant theology should probably acquire. Stanglin and McCall are alive to the dangers of dogmatically-driven approaches to Arminius, and their stated aim is to offer a more contextual, historical and indeed sympathetic reading, as well as one which is informed by the most up-to-date scholarship. The book opens with a concise biographical study which helpfully underlines that Arminius spent most of his career as a respected pastor within the Dutch Reformed Church, rather than as an academic theologian; a point which accounts for the pastoral preoccupations that loom large in his theology. This is followed by three chapters which have a more theological focus. The first of these discusses Arminius' doctrine of God and creation. It touches both on his Molinist conception of divine knowledge, and on the controversy which erupted over his reluctance to describe the Son as autotheos. The second explores Arminius' views of providence and predestination, setting out his objections to the supralapsarian convictions of his colleagues at Leiden. The third deals with Arminius' theology of human freedom, sin and salvation, underlining that, for Arminius, the highest blasphemy was to make God the author of human sin. The concluding chapter then traces the trajectories of Arminius' influence on the subsequent development of Protestantism, and suggests some central motifs that consistently shaped his theology. Stanglin and McCall contend that Arminius was no enemy to grace, but rather a theologian for whom God's involvement with the created world invariably reflected the diffusive goodness of the divine nature. It is perhaps regrettable that the authors did not choose to explore Arminius' ecclesiology or his sacramental theology, particularly given the accusations of Arminianism which were famously levelled, within the English context, at theologians whose views on these matters were quite at variance with his own. That said, this remains a first rate introduction to Arminius' theology, and no student of seventeenth-century Protestant theology should be without it.