This is a large and wide-ranging discussion of Christianity in the period 30–430. It does not set out to describe Christian literature or theology but rather, to quote its editor, to offer ‘a map of the rich phenomenon of early Christianity understood in the closest connection with the social context in which it was born and grew to maturity’.

The book consists of a number of essays categorised in nine broad sections. Section (1), ‘The Context’, begins with a chapter in which Esler argues that the Mediterranean world did have a regional identity, and that this was recognised by its Inhabitants. This justifies the study of the Mediterranean world as one entity, and successive chapters survey life in the Roman Empire, Graeco-Roman religion and philosophy, and Jewish tradition and culture. Section (2), ‘Christian Origins and Development’, moves from Galilee, through Jewish Christianity to Paul, the Gospels and the development of the Church through to the fifth century. These sections set the scene for the rest of the volume when other contributors add further depth to issues raised in these chapters or discuss how the earliest manifestations of Christianity did (or did not) come to have a lasting influence.

Subsequent sections then discuss what might be considered everyday issues as well as intellectual concerns. Among the former are discussions of social class, ethics, the place of women, the way in which the house church functioned and travel and communication. Among the latter are issues such as the development of doctrine, and key thinkers discussed both as individuals (e.g. Tertullian) and within categories (the Apostolic Fathers, or the Apologists).

Diversity within Christianity is discussed both in terms of regional differences and of movements within Christianity. Thus Sheila McGinn opens the section on internal challenges to the Great Church with a judicious essay setting out the reasons why many scholars are increasingly reluctant to speak of heresy in the period prior to Nicaea.

Attention is paid to physical and archaeological evidence as well as to that of texts, and the two volumes are lavishly illustrated throughout.

This is a large book, and the width of its coverage makes it difficult to interact with questions of detail in a short review. One question that might be raised is whether all contributors pay as much attention as the editor suggests to the context of the individuals or the movements that they introduce, but this is a minor point.

Also minor are quibbles that might be raised about the selection of some of the key thinkers. It is perhaps surprising that Perpetua and Felicitas receive a chapter to themselves when (say) Justin and Irenaeus do not, but (as the book notes) they are the only women to do so.

Three key strengths of this book may be highlighted. First, there is the breadth of its coverage. It seems difficult to think of any essay topic likely to be tackled by an undergraduate that is not discussed in this work, although one notable omission in the light of recent scholarship is any significant discussion of education, books, scribes and readers. The clear organisation of the book makes it readily accessible as a reference tool, and there are full and recent bibliographies and good indices. Second, the scholars who have written each essay have often produced monographs or other important studies of the topic elsewhere. This makes expert opinion easily available in small doses. Obvious examples include Christine Trevett, who writes here on Montanism, or Eric Osborn who writes on the Apologists, but there are also many others. Third, the volume embraces material that is often studied discretely as ‘New Testament’ or as ‘Church History’ and ‘Patristics’. In so doing it helps to breakdown the artificial boundary that has been placed between NT and Patristics, and offers a more integrated way forward for future teaching and research.

This is an excellent book that is likely to be of benefit to all students of early Christianity. It serves in many ways as a companion volume to Everett Ferguson’s Encyclopedia of Early Christianity (Garland Publishing, 1997). Both are invaluable as introductions to Early Christianity and the world in which it developed, and the different format of each (one an encyclopedia; the other a collection of essays) complements the other. No good library should be without either work, and it is to be hoped that the publishers will bring out a paperback of Esler’s two volumes at a price affordable to students as they did for the work of Ferguson.

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