LAUSR

reliable? Without an explanation, this may be confusing to the novice. Bond similarly introduces, but does not sufficiently explain, why the inherent bias in the New Testament texts is not overly problematic for historians, why historians do not study the miraculous (p. 45), and the presence of anti-Judaism in the New Testament (p. 73). Directly identifying and succinctly explaining these concepts would have strengthened the book overall. With the inclusion of so much material, the reader is sure to come away with interest sparked in a new topic. But again, the swiftness and simplicity of the book does not provide tools to encourage further exploration. A few well-placed footnotes or targeted ‘further reading’ suggestions at the end of each chapter (rather than the handful provided at the end of the book) could accomplish this while maintaining the book’s easy accessibility. This is likely a flaw in the format of the series, however, and not due to the author’s choices. Bond’s attempt to write a holistic overview in such a brief framework is indeed commendable. I particularly appreciated the decision to highlight the importance of theatrical and cinematic retellings of the New Testament narrative within the overall history of Jesus (despite the scholarship flaws in the paragraph on medieval mystery plays), thus emphasizing that he is both man and legacy. But I am left wondering: who is this book for? It is too rudimentary for introductory-level students or for Christians interested in the ‘Historical Jesus’ (it certainly does not explain what the difference is between studying Jesus, a historical figure, and Christ, the redeemer of humankind) and, interestingly, not basic enough for the total beginner. Perhaps a more focused approach – looking just at the ‘Historical Jesus’, the man, and leaving ‘the legacy’ for another book – would have better suited the series’ intended style, and given Bond the space to attend to the issues outlined.