Sebastian C. H. Kim and Kirsteen Kim's History of Korean Christianity is an example of the sad state of scholarship on this topic in the English-speaking world. The authors, who are not established historians of Korean Christianity, took on the daunting task of writing an all-encompassing history of Korean Christianity in three hundred pages. Not even historians who are specialists in Korean Christianity have dared to do this. The scope of this book covers all branches of Korean Christianity, including Catholicism, Eastern Orthodox Churches, and all major denominations of Protestantism from their beginnings in Korea to the twenty-first century. Since Kim and Kim apparently had limited experience of doing original research on the subject, they depended almost exclusively on secondary sources for a grand historical narrative of Korean Christianity. Unfortunately, A history of Korean Christianity proves that they were ill-prepared to carry out such a formidable task. The book has so many factual errors, hasty generalisations and ungrounded conclusions that I could not read more than a few paragraphs without finding something that was incorrect. The factual errors alone are innumerable, ranging from mistakes in basic historical facts, dates and terminology, to references. For instance, Kim and Kim write on p. 80 that ‘the US ambassador’ requested three missionaries to protect King Gojong at the palace. However, the highest US representative in Korea at that time was a minister plenipotentiary rather than an ambassador, and there were other missionaries who by turns went to the palace. The authors say that the three missionaries ‘smuggled’ the king into the Russian legation, but in reality they had no part in the rescue. Then they write that King Gojong, proclaiming himself emperor, ‘welcomed back to Korea’ the exiled leaders of the 1884 coup. In fact, it was the Japanese minister who invited them, and they came back to Korea before King Gojong became emperor in 1897. On the same page Kim and Kim also state that Yun Chi-ho ‘organised’ Hyoepseonghoe, but Yun had little to do with that society. I could point out more inaccuracies that appear on p. 80 if space permitted. Sometimes the authors failed to consult the relevant sources, at other times they could not distinguish reliable sources from unreliable ones. Further, many of their accounts are not sophisticated enough to convey the complexities of important historical events, hence misleading. One of the most glaring weaknesses is the authors’ lack of a good knowledge of Korean history; they repeatedly consulted only a limited number of well-known general works. All in all, I was very disappointed in A history of Korean Christianity, and I would not recommend this book to my colleagues and students. I surmise that Cambridge University Press published it without having it carefully reviewed by historians who were specialists in Korean Christianity. There are several historians in Korea and around the world who would have been more than qualified to comment on this manuscript before it was published. I do not understand why a prestigious publisher like Cambridge University Press failed to contact them.