Anthony Dupont's Preacher of grace is a companion to his first book, ‘Gratia’ in Augustine's ‘Sermones ad populum’ during the Pelagian controversy (Leiden 2013), which reexamined Augustine's doctrine of grace in his Pelagian-era preaching. In the earlier book, he argued that the populist, moralising context of Augustine's sermons should refine our reception of the classically doctrinal treatises; sermons by nature invite human participation, thus recasting the sense of Augustine as overly emphasising the ‘all-encompassing, all-preceding nature of divine grace’ (Preacher of grace, 3). The present book expands that investigation, looking into earlier sermons preached during liturgical feasts and the Donatist controversy. A major question for Dupont is whether there is substantial continuity on Augustine's preaching on grace in these various contexts (there is); he further characterises Augustine as an ‘occasionalist’ preacher of grace in these sermons, meaning that grace is largely a passing concern, not explicitly thematised; and he especially focuses on how the anti-Donatist sermons resituate Augustine's doctrine of grace in an ‘ecclesiological, sacramentological, and martyrological way’ (p. 198), while the liturgical sermons emphasise Christological themes strongly. The overall effect is to broaden the narrow sense of Augustine, the ‘doctor of grace’. as someone whose doctrinal preoccupations were in continuity throughout his career, and connected to Christological themes and ethicising pedagogy. The book is rigorous, analytical and methodologically sound; Dupont proceeds systematically from the Christological feasts, to Pentecost, to the martyrs (a very interesting chapter), to, finally, the Donatist texts. He takes full account of the Dolbeau and Erfurt sermons, and is at home with the secondary literature. He is right to argue, and assume as a methodological premise, that the sermons are equally as important as the doctrinal treatises proper in understanding Augustine's theology of grace, and that the two genres should be studied together. In this sense, the book is quite valuable. On the other hand, Dupont's narrow focus restricts him from commenting on broader concerns; the question of dis/continuity in Augustine's theology of grace is of course hotly contested, and while he notes the debate (p. 163 n. 4) and his own position supporting the continuity thesis, he does not engage with this literature in detail, nor does he engage with the arguments regarding continuity and discontinuity with nuance. Proceeding sermon by sermon as it does, the book will still be a valuable resource for specialists.