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is in Christ. Swinton’s account of life in Christ is absorbing but perhaps does too little to engage the felt horror of loss of stable identity. This is, however, mitigated in part by the book’s Appendix, the text of a ‘lived funeral’ which took place for someone who had not died but had sustained a severe brain injury which had radically changed her personality. This movingly holds together sorrow, loss, helplessness, and an insistence that despite everything, God remains faithful, and that the post-injury self is no less real nor any less worthy of friendship than before. As always, Swinton writes with a keen pastoral sensibility grounded in practical wisdom. The book is wide-ranging, with discussions of historical ‘clock time,’ monastic community, liturgy (especially baptism), and the Pauline image of new creation. The book will find a keen readership amongst those who have followed Swinton’s other work, particularly that on dementia and personhood, both those working in ministry and those engaged in academic work on disability, incarnation, and life in community. The book’s prominence as a feature text in a recent Syndicate symposium (https://syndicate.network/symposia/theology/ becoming-friends-time/) will likely draw him to the attention of a broader philosophical scholarly audience.