Tim Hegedus' book, a revised version of his 2000 University of Toronto dissertation, is an indispensable resource for scholars interested in early Christian attitudes toward astrology. The first half of the book explores various facets of Christian polemics against astrology, ranging from arguments about the moral and pastoral problems posed to more traditional strategies such as the employment of the nomima barbarika. The second half of the book covers what Hegedus terms the ‘early Christian accommodation of astrology’, notably in the Gospel of Matthew (especially as interpreted by later authors), the Book of Revelation, the Pseudo-Clementines, as well as the writings of Bardaisan, Origen and Priscillian. The division of the book into twenty-three separate chapters, each of which is devoted to a particular argument against astrology (in the first half) or a specific author who makes use of astrological ideas (in the second half), makes it especially helpful as a reference work. One wonders about the organisational scheme of the latter half of the book, which seems roughly chronological but which treats Paul's writings after the history of interpretation of Matthew ii.1–12, and places Origen after the Pseudo-Clementines. This hardly detracts from the usefulness of the work, however. Hegedus' interpretation of the ancient Christian evidence is generally convincing and well-researched; his treatment of Bardaisan is especially cogent and informative. He covers an impressive amount of material from the first through fifth centuries ce, including Greek, Latin and Syriac texts (Nag Hammadi and Manichean texts are not included in the scope of the work). Overall, Early Christianity and ancient astrology is a welcome addition to the growing body of scholarly work that acknowledges a positive valuation of astrology by some ancient Christian authors, alongside the more widely-recognised Christian rejection of astrological theory and practice.