Alexis Torrance's Human Perfection in Byzantine Theology is not simply a book on historical theology. Rather, Byzantine theology, with its focus on the humanity of Christ and deification in Christ, is used as a corrective to trends in modern Orthodox theology. Three areas of modern Orthodox theology are singled out: 1) concepts of personhood; 2) deification (especially epektasis or perpetual progress; 3) the essence–energies distinction. Torrance calls for a paradigm shift in how Orthodox theology proceeds, one that is rooted more firmly in the Byzantine theological tradition, while also engaging with contemporary issues. This approach clearly follows in the footsteps of Georges Florovsky, and Torrance defends the neo-patristic synthesis from its recent detractors.

Chapter 2 challenges the popular conception of ‘eternal progress’ as it is used in modern Orthodox theology. Torrance argues that the idea of progress, as used in the patristic sources, refers to the spiritual life here and now, not the eschaton. In this context, he argues that the notion of ‘ever-moving rest’ is peripheral to the thought of Maximus the Confessor. Growth, development or progress occur in this age, but these undergo a ‘sabbatification’ in the age to come (p. 64). For Maximus, deification means the sharing by grace in the divine state, which is beyond our terms of motion and rest. For Torrance it therefore may in fact be better to talk about ‘ever-dynamic rest’ (p. 74).

It may come as a surprise to find Theodore the Studite here; as Torrance does throughout, here, too, he seeks to upend the received view and uncover elements in Theodore's writings as they relate to the human ideal. It is indeed Theodore's very practical, down-to earth approach that is important for Torrance. According to Theodore, there is no abstract or generic human nature ‘separate from individual human beings’ (p. 88). Ultimately, for Theodore, as for Maximus, what Christ accomplishes is something more than just reconciliation. Indeed, human nature ‘is now enthroned “above the heavens”’ (p. 100). For Theodore, human perfection requires not a relinquishing of human nature, but is found ‘in the abiding humanity of Christ’ (p. 108).

Symeon the New Theologian has not suffered from a lack of attention; nonetheless, Torrance argues that insufficient attention has been paid to Symeon's understanding of the human ideal, which is grounded in his christology. Torrance does not go so far as to call Symeon's views personalist, but he notes ‘Symeon's appeal to the Father-Son relationship’ as constituting a ‘wide-ranging hermeneutical key for understanding the human ideal’ (p. 149). For Symeon the call to human perfection in the fullness of Christ allows little room for those half-hearted efforts that Torrance calls the ‘heresy of mediocrity’ (p. 110). Furthermore, the transformed existence of the believer, who consciously experiences grace here and now, is further witness to the full meaning of God becoming a human being. As a result, Symeon can even claim that human nature surpasses angelic nature, because those who experience divine grace become bearers of Christ's divinity and holiness. Importantly, Symeon links ecclesiastical doctrine to lived perfection, and Symeon's mysticism cannot be separated from his active role in cenobitic monasticism.

Chapter 5, which focuses on Gregory Palamas, more firmly connects to issues raised in chapter 1 concerning trends in modern Orthodox thought, since the thought of Palamas looms large in twentieth-century Orthodox theology, in which the essence–energy distinction has served as something of a ‘hermeneutical key’ (p. 152). Torrance is not advocating a paradigm shift here, but rather arguing that the concept of deification by uncreated grace ‘allows Palamas's understanding of the attainment of the human ideal by divine energy to be more broadly contextualized than is often the case’ (p. 153). Contrary to anti-Palamite arguments from both the fourteenth century and the present, Torrance claims that the humanity of Christ serves as a ‘locus … through which the uncreated and deifying energy of God is communicated and received in the created order’ (p. 153). To make this argument, Torrance first recaps the hesychast controversy and the anti-Palamite challenge. To rebut anti-Palamite criticisms, Torrance demonstrates through an analysis of the Triads, as well as other writings, that for Palamas knowledge of God through uncreated divine energy is ‘a thoroughly Christ-centered affair’ (p. 176). In particular, Torrance highlights Palamas’ frequent discussion of the ‘worshipped body’ (p. 152 and passim) of Christ.

The conclusion explores how a controversy in late twelfth-century Byzantium over the verse, ‘my Father is greater than I’ (John 14:28) reveals an abiding concern with the humanity of Christ. The final portion of the conclusion, however, heads in a quite different direction. Fr John Behr's theological works are singled out for their christocentric approach, in line with Torrance's reading of the Byzantine tradition and in contrast to modern trends. At the same time, Torrance pushes back against the negative juxtaposition of theology and history in Behr's works. In the end, Torrance's criticism of Behr's work comes down to method; one wonders, though, what makes the ‘literary analysis’ (p. 214) that Torrance identifies with Behr a faulty approach? It comes as a surprising criticism, given that the book frequently invokes the need for careful and close reading of the sources, which is itself a form of literary analysis. Even with this minor objection, Torrance's Human Perfection in Byzantine Theology is a remarkable and thorough analysis of a central tenet in Byzantine theology. The range and depth of sources is impressive, and Torrance often sheds new light on familiar texts while bringing unfamiliar texts to our attention. Truly the neo-patristic synthesis remains a viable and fruitful method.